because hee was burdened to bee a raiser of tumultes Therefore hee concludeth that hee was falsely and vniustly accused because the aduersaries had neuer prooued those thinges which they had alleaged This ought to haue beene sufficient to discharge him seeing hee was thus burdened with wicked lies whereas there rested in him not the verie least suspicion that could be deuised 14 But I confesse Because they had laide to Paul his charge impietie and the polluting of the Temple hee purgeth himselfe of both nowe that Felix may vnderstand that his aduersaries were mooued with euill will For though the religion which is pretended bee false and preposterous yet the studie thereof did oftentimes finde fauour with men who tooke no great heede Wherefore it was to bee feared least Felix if he had conceiued any sinister suspition of Paul should not onely haue pardoned the zeale of the Priestes but also haue graunted their requestes Wherefore Paule doeth also refute this point of the accusation and that so that hee doeth not touch the faith of the Gospel because as wee haue saide that was no fit place for making confession thereof But what is this that hee saieth that hee worshippeth God according to the way which they call heresie Some thinke that this is added like to a concession because the enimies take that in euil part which ought to bee attributed to iudgement and right Election as if Paule had saide that that forme of religion which hee had followed is in deede called heresie but vnworthelie But seeing that name was not infamous either among the Iewes or Gentiles it is vnlikely that hee maketh aunswere before a prophane man touching that which they counted euery where rather a coÌ„mendation than any vice When Christians haue conference togither the Spirit of God commaundeth that heretikes bee counted detectable and hee teacheth vs to beware of heresies because they bring vppon the Church plague dissention and waistnesse Therefore it is a thing not to be suffered among the people of God whose safetie consisteth in the vnitie of faith But because the Iewes did then openly boast of their sectes that excuse whereof wee spake of late was superstuous Therefore it remaineth that hee doe either meane that he is a Pharisie or that hee call the Iewish religion or the profession of the Gospell without infamie heresie because they were distinguished from the vse and custome of all nations Seeing hee did before confesse himselfe to bee a Pharisie there shall no inconuenience ensue if wee say that hee doeth repeate the same nowe especially seeing hee speaketh shortly after of the resurrection of the deade But because this first point doeth onely containe a confession concerning the worshippe of the God of the fathers I thâ—nke that hee doeth rather speake generally of the Iewish religion or of the Christian faith which did flowe thence Paul was a Citizen of Rome notwithstanding as he came of the Iewes by his auncestrie hee confesseth that hee continueth in the religion which hee had learned of the fathers And to this ende doeth the aduerbe of likenesse tende for it sheweth a knowne thing namely the manner of worshippe whereunto the Iewes were addicted Hee maketh expresse mention of the God of his fathers because it was not lawfull for a man that was a Romaine to receiue the doctrine of the Lawe vnlesse hee had come of the Iewes Also hee toucheth his aduersaries which handle him so cruellie whereas notwithstanding they both worship one God I saith he worship the same God according to the manner deliuered by mine ancestours which they themselues worship and euen as they worship him Neither doth that hinder because he was fallen from the ceremonies of the Law and was content with the spirituall worship of God For Paul thinketh it sufficient for him to wipe away that blotte of impiete which his aduersaries had falsely cast vpon him Therefore the Papistes are ridiculous who feigne that Paul alloweth all manner antiquitie Wee say they worship the God of our fathers with Paule as the custome was deliuered to vs from hand to hande as if euen they themselues being iudges it were sufficient for the Iewes or Turks to hold vp the same buckler against the faith of Christ But the apostle meant nothing lesse thaÌ„ simply to ground religion in the authoritie of ancestours and to defend his godlines with that defense which might haue bin common to all the superstitions of the Gentiles hee meant onely to stoppe the mouth of his aduersaries Neuerthelesse he taketh this for a plaine matter that the Fathers from whom the Iewish religion came were good and syncere worshippers of God so that the Iewes which wer not degenerate might well boast that the God of their fathers whom they worshipped was the onely creatour of heauen and earth that the country gods of al the rest of the world were meere and vaine inuentions Beleeuing all things A short exposition of the sentence next going before For because he had not simplie affirmed that he worshipped God but did adde this word outos or so he doth now set downe how hee worshippeth God Whereby it appeareth what great heede he taketh for feare he intangle himselfe in those accidentall superstitions which reigned among the Iewes As if any of vs do at this day answere the papists that he worshipeth the God whom they professe as we be taught out of the Law out of the Gospel By this let vs learn that God is not rightly worshipped so that our obedience can please him vnlesse it be of faith which is the onely ground-worke of godlinesse For he to the end hee may proue himselfe to bee the seruant of God doeth not thrust vppon them bare ceremonies but he saith flatly that He beleeueth Furthermore this place containeth a profitable doctrine that this is the onely foundation of right and true faith for a man to submit himselfe to the Scripture and reuerently to embrace the doctrine thereof Furthermore Paul doth in this place diuide the scripture into the Law and the Prophets that he may the more plainly proue that he doth not dissent from the vniuersall consent of the Church 15 Hoping in God Wee must note the course of his speech For after that he hath professed that he beleeueth the scripture hee doeth nowe adde the hope of the resurrection to come that it may appeare that it commeth not from the vnderstanding of the flesh or from the decrees of men but it is conceiued out of the worde of God Thus doeth the reuerance of the Scripture goe before that it may hold vs fast bound and it is the beginning of faith After that the knowledge of those thinges which God hath reuealed there doth follow being coupled and linked with sure hope And whereas he maketh them his fellowes it is referred vnto the sounder sort Though it be not to be doubted but that he seeketh by this meanes and pollicie to bring them out of their lurking places into the cleare
is that obiection easily answered which the Iewes thinke cannot possiblie bee answered Gen. 17.13 Circumcision is called the eternall couenant or of the world therefore say they it was â—ot to be abolished If any man shall say that this is not referred vnto the visible signe but rather vnto the thing figured it shall bee well answered but there is another answere besides this Seeing that the kingdome of Christ was a certaine renewing of the world there shall no inconuenience follow if he made an end of all the shadowes of the Lawe For as much as the perpetuitie of the Law is grounded in Christ I come now vnto the second member where Peter placeth the cleannesse of the Gentiles in faith Why doth not he say In perfection of vertues or holinesse of life saue onely because men haue righteousnes from another and not from themselues for if men by liuing well and iustly should purchase righteousnesse or if they should be cleane before God by nature this sentence of Peter should fall to ground Therefore the Spirit doth in these words plainly pronounce that all mankind is polluted and with filthines defiled secondly that their blots can by no other meanes be wiped away than by the grace of Christ For seing that faith is the remedie whereby the Lord doth freely helpe vs it is set as wel against the common nature of all men as against euery mans owne merites When I say that al mankind is polluted my meaning is that we bring nothing from our mothers wombe but meere filthinesse and that there is no righteousnesse in our nature which can reconcile vs to God Mans soul was in deed indewed with singular giftes at the first but all parts thereof are so corrupt with sinne that there remaineth in it no droppe of purenesse any longer therefore we must seeke for cleannesse without our selues For if any man alledge that it may be recouered by merits of workes there is nothing more absurd than to imagine that wicked and froward nature can deserue any thing Therefore it resteth that men seeke elsewhere for that which they shall neuer be able to finde within themselues And surely it is the office of faith to translate that vnto vs which is proper to Christ and to make it ours by free participation So that there is a mutuall relation betweene faith and the grace of Christ For faith doth not make vs cleane as a vertue or qualitie powred into our soules but because it receiueth that cleannesse which is offered in Christ Wee must also note the phrase that God purified the hearts whereby Luke doth both make God the authour of faith and he reacheth also that cleannes is his benefit To make short hee signifieth vnto vs that that is giuen to men by the grace of God which they cannot giue to theÌ„selues But forasmuch as we said that faith taketh that of Christ which it transpoureth into vs we must now see how the grace of Christ doth make vs cleane that we may please god And there is a double maner of purging because Christ doth offer present vs cleane and iust in the sight of his father by putting away our sinnes daily which he hath once purged by his blood secondly because by mortifying the lusts of the flesh by his spirit he reformeth vs vnto holines of life I do willingly comprehend both kinds of purging vnder these words because Luke doth not touch one kind of purging only but he teacheth that the whol perfection thereof consisteth without the ceremonies of the Law 10 Now therefore why tempt yee This is the other part of the sermon wherin Peter sheweth how deadly that doctrine is which Paul his enemies sought to bring in to wit which might drowne godly soules in despaire He inferreth and gathereth out of the former member that God is tempted if the Gentiles be inforced to keepe the law of necessitie he riseth higher and pearceth euen vnto the very fountaine For he reasoneth hitherto that the Gentiles should haue iniurie done them if there be more required at their hands then God will and seing that he made them equall with the holy people did vouchsafe them the honour of adoption it was an vnmeet and inconuenient matter that they shoulde be reiected and so his liberalitie should be restrained For he saith last of all that this faith is sufficient for them though they want ceremonies And now he taketh an higher principle that those who tie mens saluation to the workes of the law leaue theÌ„ no good hope but rather throw the whole worlde headlong into horrible destruction if it can obtaine saluation by no other meanes but by keeping the lawe with what arguments he proueth this we shal see in their place As touching the words seeing the scripture saith that God is tempted diuers wayes Peter his meaning is in this place that God is prouoked as it were of set purpose when there is an heauier burthen laid vppon men then they be able to beare and that his power is brought within boundes when that yoke is bound which he doth loose which is nothing els but by striuing against nature to match our selues with Giants as they say That the yoke should be laid vpon their neckes The meaning of the words is plaine that God is tempted when there is laid vppon mens consciences a sorer burden then they are able to beare and by this meanes the saluation of mens soules is sore shaken Seeing that they must needs by this meanes be drowned in despaire which cannot be without their destruction But that iniurie which is done to god is no whit more tollerable when as he is robbed of his right that hee may not haue libertie to deliuer vs. But we may easily gather out of the thing it selfe that he doth not speake of the ceremonies only The seruitude of the old training vp vnder the law was hard and laborious but yet it were too absurde to call it a yoke that cannot be borne and we know that not only holy men but also euen most hypocrites did wel exactly accomplishe the outwarde obseruation of the rites Moreouer it were not any hard matter to satisfie the morall law if it were content with corporal obedience only and did not require spirituall righteousnesse For it is graunted to many to bridle their handes and feete but to moderate all the affections so that there may reigne perfect abstinence and puritie as well in the soule as in the bodie this is too hard a matter Therfore those be too foolish who restrain vnto ceremonies Peters woordes whereby the weaknesse of men to perfourme the righteousnesse of the hearte is expressed which doeth not onely farre passe their strength but is altogeather contrary to nature These men were I warraunt you deceiued by one reason because the question was moued concerning ceremonies only but they do remember that Peter did more attentiuely and more wisely consider as became him what a labyrinth this error to
must be committed 6. 2. VVe must haue regard of the Poore 9. 34. Howe deadly that Power is whiche is voyd of the feare of God 4. 17 Power graunted to the Apostles 13. 11. The true rule of Prayer 4. 24. 16. 13. VVe must Pray without ceasing 12. 5. 6. VVe must pray for the increase of doctrine 20. 36. VVee must especially praye for those which are afflicted by the wicked for the testimony of the gospel 12. 5. Prayer must flow from faith 8. 22. Prayers for the dead are in vayne 15. 10. The Preparations of the Sophisters are ouerthrowen 22. 14. The Preparations of the Papistes are ouerthrowen 22. 4. The Priest of the law was a figure of Christ 3. 26. The Popish Priests were Simonists 8. 21. The couetousnes of Priestes 14. 13. The euil conscience of the Priests 4. 13. The impudencie of the priestes 4. 13. The obstinate malice of the Priestes 4. 13. The tyranny of the Priestes 4. 9. 13. The preposterous zeale of the priests 4. 1. The ridiculous shauing of Priests 18. 18. The Christian Priesthood 13. 2. The office of Princes 16 15 How farre forth wee must obey Princes 17. 7. and 23. 25. Priscillian an Heretike 10. False prophetes are apes of the Prophets 21. 11 The custome of false Prophetes 21. 11. The vehemēcy of the Prophets 13. 10. Prophesie put for the rare and singuler gift of vnderstanding 2. 17. Howe greate the force of prophesie is 24. 26. Why Prophecying did cease after the returne of the people 3. 22 All Prophecies were gathered into one body or volume 7. 42. and 13. 40. 15. 15. The word Prophete is diuersly taken 12. 27. VVhat this doth signifie a Prophete to be raised of God 3. 26. VVhy the Prophets were called Seers 2. 50. Prophets put for excellent interpreters of the scriptures 13. 1. Prophets put for those which were indued with excellent knowledge of the mysteries of God 15. 32 Prophets raised vp of God 5. 30. All the Prophets did testifie of Christ 3. 21. The Prophets did write their doctrine out of the law 26. 22. The custome of the Prophets 21. 11. The consent of the Prophets 15. 15 The vse of the doctrine of the Prophets 15. 6. The office of the Prophetes 1. 7. and 7. 52. VVhy Prophecies were remoued from the Church 21. 9. The Prophecies of the prophets were for the most part confirmed by miracles 21. 11. The modesty of Proselytes 13. 42. VVee must haue respect vnto prosperity 13. 37 Certaine prouerbs 2. 45. 53. 6. 1. 2. 4. 7. 1. 54 9. 5. 13. 41. and 14. 22. and 15. 21. 16. 3. 16. and 18. 1. 9. and 2. 25. Prouidence is necessary for pastors 8. 13. Pride is in al men naturally 9. 5. How greatly God doth hate pride 12. 26. The proude men warre against God 12. 23. Publius his hospitality 28. 7. The fable of the poets of Python the serpent 16. 16 Q Diuers Questions with their answers 1. 5. 21. 23. and 2. 17. 18. 22. and 3. 1. 5. 17. 20. 22. 25. and 4. 27. and 5. 32. and 6. 5. and 7. 2. 30. 32. 33. 38. 49. 56. 58. 60. and 8. 1. 13. 16. 24. 9. 25. 39. 10. 4. 12. 24. 25. 30. 35. 41. and 11. 1. 29. and 12. 5. and 13. 22. 34. 37. and 14. 9. and 15. 2. 9. 10 16. 19. 16. 3. 6. 13. 16. 22. 27. 17. 23. 27. and 18. 10. and 10. 2. 5. and 20. 20. and 21. 4. and 22. 16. 19. and 23. 25. 28. and 24. 6. 27. 4. 20. Friuolous Questions must be let alone 20. 21. R The Rationall of diuine offices 7. 22. Redemption is yet in the course 3. 21. The end of Redemption 7. 7. Regeneration an effect of faith 10. 43. Regeneration the beginning of the kingdom of God 1. 3. Religion is a rare vertue and found but in few 2. 12. What true Religion is 7. 59. and 14. 15. and 17. 4. What Religion commeth from mans braine 17. 16 The Iewishe Religion was corrupt in the Apostles time 13. 6. The Religion of the Iewes was condēned by the cruel decrees of the Romaines 8. 17. 10. ◠To what end popish Religion tendeth 20. 30. The difference betweene true Religiō and false 28. 23. Remission of sinnes must be preached to all 8. 22. and 13. 38. What true Repentance is 2. 37. 38. 5. 31. and 16. 19. Repentance is the gift of God 5. 31. Repentance must not be separate from faith 11. 18. The preaching of Repentance must alwayes be found in the Church 2. 38. and 3. 26. How colde the doctrine of Repētance is in popery 3. 19. The beginning of Repentance 2. 37. and 5. 31. Signes of Repentance 8. 34. The distinction of Repentaunce and faith 20. 21. How we must handle Reprobates 5. 33. and 7. 54. Looke how Reprobates ought to bee handled How the Reprobates are touched with the word of God 7. 54. The Reprobate are neuer bettered 5. 33. The Resurrection of the bodie is a woorke of the power of God 26. 8. The generall Resurrection is proued 24. 15. Wee must not looke for Reuelations from heauen 10. 5. Riche menne ought to minister to the poore 11. 29. The right hand for the hand of power 2. 33. and 5. 31. Righteousnesse of faith 13. 38. What maner persons the Romain Rulers were 7. 58. The proude boasting of the Romains 11. 26. The priuiledge of the Citizens of Rome 22. 25. S Why the Sabaoth was appointed 13. 14. A Sabaoth dayes iourney 1. 12. It was in times paste death for the Grecians and Romaines to keep the Sabaoth 16. 13. Sabellius an heretike 13. 2 The Sacraments do not forthwith shew forth their force 8. 13. The Sacraments must not be separated from the word of God 7. 8. and 10. 37. and 13. 24. The wicked peofaning of the Sacraments in Popery 10. 37. The force of the Sacraments 8. 13. The true vse of the Sacraments 18. 25. and 22. 16. The abuse of Sacrifice 14. 11. The Saduces were of greate authoritye among the Iewes 4. 1. 33. and 5. 17 The error of the Saduces 23. 8. The diffecence betweene the Sadduces and Epicures 2. 88. Dead Saintes must not be called vpon 3. 12. and 13. 37. 27. 24. How farre we must imitate the examples of the Saints 3. 13. How farre the integrity of the Saintes doth profit the wicked 27. 24. There is sure Saluation in calling vpon the name of God 2. 21. The matter of our saluation 10 37 A briefe definition of Saluatiō 16. 31. Samaria was also called Sebaste 8. 5. The obstinate wickednes of Sapphira 5. 8. Satan is Gods hangman 1. 38. and 12 23. Satan an vtter enemy to the trueth 4. 1. and 6. 8. and 19. 23. Satan is Gods ape 7. 5. and 2◠11. Satans craft 2. 22. 3. 9. and 5. 1. 21. and 6. 1. 14. and 7. 30. 31. and 8. 11. and 9. 10. 11. 12. 13. 6. 8.
libertie to lie that we might haue no certaine thing left vs after Christs ascension So that vnlesse this work of Luke were extant it might seeme that Christ being taken vp into heauen left no fruit of his death or resurrection vpon earth For all should haue vanished away with his bodie We should not know that Christ was so receiued into his celestiall glorie that neuertheles hee beareth rule in all the world we should not know that the Gospel was published by the Apostles and so came from them vnto vs though by the meanes of others we should not know that they were inspired by the holy Ghost least they should teach any thing but that which was diuine to the end our faith might be grounded onely vpon the vnfallible veritie of God Last of all we shoulde not knowe that that Prophesie of Esaias was fulfilled wherein he foretold that the law should come out of Sion and the word of the Lord out of Ierusalem Seeing this booke proceeding no doubt from the spirite of God taketh from vs all doubting of these thinges wee must count the same as a great treasure as I haue said before not without cause and nowe againe confirme the same The Commentaries of M. Jo. Caluin vpon the Actes of the Apostles CHAP. I. 1 THe former speech truely haue we had ô Theophilus of al things which Iesus began to do and teach 2 Euen vntill that day wherein after he had giuen commaundement by the holie Ghost to the Apostles which he had chosen he was taken vp 1 THat he may passe ouer vnto those things which followed the ascension of Christ he briefly gathereth the sum of all those which before hee had handled in the former booke that he may annexe this thereunto And he briefly setteth downe this description of the historie of the Gospel that it is a narration of those thinges which Christ did said so long as he was conuersant vpon earth Furthermore whereas they interpret this commonlie that there was first in Christ puritie of life before such time as hee began to preach it maketh nothing vnto Luke his mind Truth it is that the manners of a good and godly teacher ought so to be framed that he speake first with his life then with his tongue otherwise he should differ nothing from a stage plaier Luk. 24.19 But Luke hath respect rather vnto that which he had said about the end of his Gospel namely that Christ was a prophet mightie in deed and word that is such a one as did excell no lesse in deeds than in words Although there be but small difference betwixt these two places For the mightines of works which is commēded there doth belong vnto his miracles but this To do doth reach further in my opinion namely that vnder the same are comprehended all the famous acts which were proper vnto his ministrie wherein his death resurrection are the chiefest For the office of the Messias did not onely consist in doctrine but it was also behoueful that he should make peace betweene God and man that he should be a redeemer of the people a restorer of the kingdome and an author of euerlasting felicitie Al these things I say as they were promised of the Messias so were they loked for at his hands Now we see that the sum of the Gospel consisteth of these two parts namely of the doctrin of Christ of his actes for as much as he did not onely bring vnto men that embassage which was giuen him in charge of his father but also performed al things that could be required of the Messias He began his kingdome he pacified God with his sacrifice he purged mans sins with his owne precious blood hee subdued death and the diuel he restored vs vnto true libertie he purchased righteousnes life for vs. And to the end that whatsoeuer he either did or said might be certaine he proued himself by miracles to be the sonne of God So that this worde to Doe is extended vnto his miracles also but it must not be restreined onely vnto the same Heere must we note that those which haue onely the bare knowledge of the history haue not the Gospel vnlesse the knowledge of the doctrine which maketh manifest the fruits of the Actes of Christ be adioyned thereunto For this is a holy knot which no man may dissolue Therefore whensoeuer mention is made of the doctrine of Christ let vs learne to adioyne thereunto his workes as seales whereby the truth therof is established and confirmed and the effect declared Furthermore that we may reape commoditie by his death and resurrection and also that miracles may haue their vse we must alwayes haue respect vnto him that speaketh For this is the true rule of Christianitie Of all things which he began I do not greatly mislike the interpretation which some giue of this place that Luke saide rather of all then all because it is possible in some measure to intreat of the workes and doctrin of Christ But to set downe the whole course that the narration may be perfect were a matter of great weight Like as Iohn doth declare that the world could not conteine the bookes Iohn 21.25 That is also to be noted that Luke saith that he began his historie at the beginning of the workes of Christ But so soon as he hath declared the natiuity of Christ he passeth ouer vnto the twelfth yeare of his age Luke 2.42 and after he had briefly spoken of his disputation had in the temple with the doctors passing ouer XVIII yeares without speaking any thing of them he entereth the iust narration of the workes of Christ It is therefore manifest that those workes and sayings onely which make any thing vnto the sum of our saluation are noted in this place For after that Christ came abroad into the world clothed with our flesh he liued priuatly at home vntil he was XXX yeeres of age at which time his Father put vpon him another manner of person God woulde haue him to leade the former part of his life obscurely to this ende that the knowledge of these things might be more excellent which do edifie our faith The former speech It seemed good to me to translate this on this wise because logon poiesdhai is the same with the Grecians which verba facere or to speak is with the Latins as Budaeus doth note And we must vnderstand the contrarietie of the second part which he taketh in hand that we may knowe that the Euangelist determined with himselfe afresh to write hauing new matter whereupon to write Euen vntill that day Therefore the ascention of Christ is the ende of the historie of the Gospel For hee hath ascended saith Paul that hee might fulfill all things Ephes 4.10 Our faith gathereth other fruite thereby but it shall be sufficient to note in this place that our redemption was fullie complete and finished then when Christ did ascend vnto his
chaunged yet must we still retaine and keepe the prophet his meaning Neuertheles when God is said to powre out his Spirite I confesse it must bee thus vnderstoode that hee maketh manifold varietie and change of gifts to flowe vnto men from his Spirite as it were out of the onely fountaine the fountaine which can neuer bee drawne drie For as Paule doeth testifie there bee diuerse giftes 1. Cor. 12.4 and yet but one Spirite And hence doe wee gather a profitable doctrine that wee can haue no more excellent thing giuen vs of God than the grace of the Spirite yea that all other thinges are nothing woorth if this bee wanting For when God will briefelie promise saluation to his people hee affirmeth that hee will giue them his Spirite Hereupon it followeth that we can obtaine no good thinges vntill we haue the Spirit giuen vs. And truely it is as it were the key which openeth vnto vs the doore that we may enter into all the treasures of spirituall good thinges and that wee may also haue entrance into the kingdome of God Vppon all flesh It appeareth by that which followeth of what force this generalitie is For first it is set downe generallie All flesh after that the partition is added whereby the Prophet doeth signifie that there shal be no difference of age or kinde but that God admitteth al one with another vnto the partaking of his grace It is said therefore All fleshe because both younge and olde men and women are thereby signified Yet heere may a question be mooued why God doth promise that vnto his people as some newe and vnwoonted good thing which hee was woont to do for them from the beginning throughout all ages For there was no age voide of the grace of the Spirite The aunswere of this question is set downe in these two woordes I will powre out and Vppon all fleshe For wee must heere note a double contrarietie betweene the time of the olde and newe Testament For the powring out as I haue saide doeth signifie great plentie when as there was vnder the Lawe a more scarce distribution For which cause Iohn also doeth say that the holy Ghost was not giuen vntill Christ ascended into heauen All fleshe doeth signifie an infinite multitude where as God in times past did vouchsafe to bestowe such plentie of his spirite onely vpon a few Furthermore in both comparisons wee doe not denie but that the Fathers vnder the Lawe were partakers of the selfesame grace whereof wee are partakers but the Lorde doeth shewe that wee are aboue them as wee are in deede I say that all Godly men sithence the beginning of the worlde were endewed with the same spirite of vnderstanding of righteousnesse and sanctification wherewith the Lorde doeth at this daie illuminate and regenerate vs but there were but a fewe which had the light of knowledge giuen them then if they bee compared with the great multitude of the faithfull which Christ did sodainlie gather togitheâ— by his comming Againe their knowledge was but obscure and slender and as it were couered with a veile if it bee compared with that which wee haue at this daie out of the Gospell where Christ the Sunne of righteousnesse doeth shine with perfect brightnesse as it were at noone daie Neither doeth that anie whitte hurt or hinder that a fewe had such an excellent faith that peraduenture they haue no equall at this day For their vnderstanding did neuerthelesse smell or sauour of the instruction and Schoolemastershippe of the Lawe For that is alwayes true that godlie kings and Prophetes haue not seene nor hearde those things which Christ hath reuealed by his comming Therefore to the end the Prophet Ioel may commende the excellencie of the newe Testament he affirmeth and foretelleth that the grace of the Spirite shall bee more plentifull in time thereof Mat. 13.17 Luke 10.24 and againe that it shall come vnto moe men And your sonnes shall prophecie By the worde Prophecie hee meant to note the rare and singular gifte of vnderstanding And to the same purpose tendeth that partition which followeth afterwarde your young men shall see visions and your olde men shall dreame dreames For we gather out of the twelfth Chapter of Numbers that these were the two ordinary wayes whereby God did reueale himselfe to the prophets For in that place when the Lorde exempteth Moses from the common sort of Prophetes Num. 12.6 he saieth I appeare vnto my seruants by a vision or by a dreame but I speake vnto Moses face to face Therefore wee see that two kindes are put after the generall worde for a confirmation Yet this is the summe that they shall all bee Prophetes so soone as the holie Ghost shall bee powred out from heauen But here it is obiected that there was no such thing euen in the Apostles themselues neither yet in the whole multitude of the faithfull I answere that the prophets did commonly vse to shadowe vnder tropes most fit for their time the kingdome of Christ When they speake of the worshippe of God they name the Altar the Sacrifices the offering of golde siluer and frankensence Notwithstanding we know that the Altars do cease the Sacrifices are abolished whereof there was some vse in time of the Lawe and that the Lorde requireth some higher thing at our handes than earthlie riches That is true in deede but the Prophetes whiles they applie their style vnto the capacitie of their time comprehende vnder figures wherewith the people were then well acquainted those thinges which wee see otherwise reuealed and shewed nowe like as when hee promiseth else where Isaie 66.21 that hee will make Priestes of Leuites and Leuites of the common sort of men this is his meaning that vnder the kingdome of Christ euerie base person shall be extolled vnto an honorable estate Therefore if wee desire to haue the true and naturall meaning of this place we must not vrge the words which are taken out of the olde order of the Lawe but wee must onely seeke the truth without figures And that is it that the Apostles through the sodaine inspiration of the Spirite did intreat of the heauenly mysteries Propheticallie that is to saie diuinelie and aboue the common order Therefore this worde Prophecie doeth signifie nothing else saue onelie the rare and excellent gifte of vnderstanding as if Ioel shoulde say Vnder the kingdome of Christ there shall not bee a fewe Prophetes onelie vnto whome GOD may reueale his secretes but all men shall bee endewed with spirituall wisedome euen to the propheticall excellencie As it is also in Ieremie Euery man shall no longer teach his neighbour Iere. 13.34 because they shall all knowe mee from the least vnto the greatest And in these wordes Peter inuiteth the Iewes vnto whom hee speaketh to bee partakers of the same grace As if he shoulde saie The Lorde is râ—adie to powre out that Spirit farre and wide which hee hath powred vppon vs.
of the apostles is set forth vnto vs for an example least being ouercome either with any perils or threatnings or terrors we leape back from that profession of faith which the Lord requireth at our hands And moreouer let vs cōfort our selues with this that wee need not to doubt but that the Lord wil giue prosperous successe whē we haue done our duty faithfully 1 And as they spake Hereby it appeareth how watchful the wicked be because they are alwaies ready at an inch to stop the mouth of the seruants of Christ And vndoutedly they came together as it were to quēch some great fire Which thing Luke signifieth when as hee saith that the ruler or captain of the temple came also and hee addeth moreouer that they tooke it greeuously that the apostles did teach Therfore they came not vpon thē by chaunce but of set purpose that according to their authoritie they might restrain the apostles put them to silence And yet they haue some shew of law equitie For if any man did rashly intrude himself it was the office of the high priest to represse him also in like sort to keep the people in the obedience of the law the prophets to preuent all new doctrines Therfore when they heare vnknowen men such as had no publik authority preaching vnto the people in the tēple they seeme according as their office did require they were commanded by God to adresse themselues to remedie this And surely at the first blush it seemeth that there was nothing in this action worthie of reprehension but the end doth at length declare that their counsell was wicked their affection vngodly Againe it was an hard matter for the Apostles to escape infamie and reproch because they being priuate despised persons did take vpon thē publike authority To wit because when things are out of order many things must be assaied contrary to the cōmon custome especially when we are to auouch defend religion the worship of God the ringleaders thēselues do stop alwayes doe abuse that office against God which was committed vnto them by god The faithfull chāpions of Christe must swallow vp passe through this ignominy in poperie For a thousand sommers will go ouer their heads before any reformation or amendment will wex ripe amongst them for the better Therfor Luke standeth vpon this point when as he saith that they were greeued because the resurrectiō was preached in the name of Christ For hereupon it foloweth that they did hate the doctrine before they knew the same He expresseth the Saduces by name as those which were more couragious in this cause For they were almost a part of the Priests but because the question is about the resurrection they set them selues against the apostles more thā the rest Furthermore this was most monstrous confusion amongest the Iewes in that this sect which was so profane was of such authority For what godlines could remaine whē as the immortalitie of the soul was coūted as a fable that freely But mē must needs run headlōg after this sort whē they haue once suffred pure doctrin to fal to the ground amongst thē Wherfore we must so much the more diligently beware of euerie wicked turning a side least suche a step downe follow immediately Some men thinke that the ruler of the temple was chosen from among the priestes but I doe rather thinke that he was some chiefe captaine of the Roman armie For it was a place which was fortified both naturally and artificially Again Herod had builded a tower there which was called Antonia So that it is to be thought that he had placed there a band of souldiers and that the Romaine Captaine had the gouernment of the Temple least it should be a place of refuge for the Iewes if they had stirred vppe any tumult which wee may likewise gather out of Iosephus And this agreeth very wel that the enemies of Christ did craue the help of the secular power vnder colour of appeasing some tumult In the meane season they seeke fauour at the handes of the Romanes as if they were carefull to maintaine the right of their empire 4 And many of them which heard The Apostles are put in prison but the force of their preaching is spread farre and wide and the course therof is at libertie Of which thing Paule boasteth very much that the worde of God is not bound with him And here we see that Satan the wicked haue libertie graunted them to rage against the childrē of God yet cā they not maugre their heads preuaile but that god doth further and promote the kingdome of his sonne Christ doth gather togeather his sheepe and that a few men vnarmed furnished with no garrisons do shew foorth more power in their voice alone than al the whole world by raging against thē This is in deed no common work of God that one sermon brought foorth such plentifull frute but this is the more to be wondered at that the faithfull are not terrified with the present daunger and discouraged from taking vp the crosse of Christe together with the faith For this was a hard beginning for nouices Christ did more euidētlie declare by this efficacie and force of doctrine that he was aliue than if he should haue offered his bodie to be handeled with hand and to be seen with the eyes And wheras it is said that the number of those which beleeued did growe to be about fiue thousand I do not vnderstand it of those which were newly added but of the whole church 5 And it came to passe that the next day their rulers and elders Scribes wer◠gathered together at Ierusalem 6 And Annas the highest priest and Caiphas and Iohn and Alexander and so many as were of the kinred of the priestes 7 And when they had set them before them they asked them In what power or in what name haue ye done that 8 Then Peter being filled with the holy Ghost said vnto them Yee rulers of the people and elders of Israel 9 If we be iudged this day for healing the man which was lame by what mean◠he is made whole 10 Be it knowen vnto you all and to all the people of Israel that in the name of Iesus Christ of Nazareth whom ye haue crucified whom God hath raised vppe from the dead this man standeth before you whole 11 This is the stone which was refused of you the builders it is placed in the head of the corner 12 Neither is there saluation in any other Neither is there any other name giuen vnder heauen vnto men wherein we must be saued 5 It is a thing worthie to be noted in this place that the wicked do omit no subtiltie that they may blot out the Gospell and the name of Christ yet do they not obtain that which they hoped for because god doth make their counsels frustrate For they make an assemblie wherein
by God to be witnesses they may not giue back but they must publish that which he hath commaunded And also the spirit They confirm their calling by the effect For this was as a seale to approue their doctrine seeing that God gaue the holie Spirit to those which beleeued For as much as it appeared manifestly by this that hee allowed the faith of the Gospel and it was acceptable to him In that they say to those which obey him I referre it vnto Christ as if they shuld haue said Those which beleeue in Christ are plentifully rewarded for their obediēce Therfore god wil haue Christ obeied wherfore euē our ministerie doth please him in that thing Yet here may a questiō be moued seing that we haue faith by the reuelatiō of the spirit how is it said in this place that the same is giuē after faith I answer that the gift of tongues of prophesie of interpretation of healing and suche like are spoken of in this place wherwith god did beautifie his Church As Paul saith wher he asketh the Galathiās Whether they receiued the Spirit by the law or by the hearing of faith Therfore the illumination of the spirit goth before faith bicause it is the cause therof Gal. 3.2 Mat. 13.12 but there folow other graces afterward that we may go forward according to that To him that hath shal be giuē And if we will be enriched euer now then with new giftes of the Spirite let vs holde out vnto God the lappe of faith But the reward wherwith our want of faith is rewarded at this day is farre vnlike for the most part beeing destitute of the Spirite of God doth neither see nor vnderstand any thing 33 They were cut insunder The Priestes ought to haue beene thorowly moued though they had had harts of yron but they burst Whēce we gather that no reasons can preuaile with the reprobate to bring thē vnto the obedience of Christe For vnlesse God speake within the outward doctrine shall be able to doe nothing els but to beat the eares The Apostles were able so to ouercome their enemies that they shoulde not haue hadde one worde to say but their furie was so vntamed and vnbrideled that they do rather goe madde Yet wee must therewithall note the force of the worde because although the reprobate are not thereby changed that they may become better yet it pearceth into their harts so that it vrgeth their consciences For thence springeth their furie because they saw themselues vrged by their iudge They woulde gladly mocke all the Gospell as they attempt whatsoeuer they canne that they may count it as nothing but there is in the same a certaine hidden maiestie which driueth away mightilie all their delicacie And chieflie when they are cited by the sounde of the trumpet to appeare before the iudgement seat of GOD then appeareth their madnesse and rage 34 And a certaine Pharisee named Gamaliel a doctor of the lawe pretious to all the people rising in the councell commaunded the Apostles to be carried out a little space 35 Then he said vnto them Men of Israel take heed to your selues what yee intend to do touching these men 36 For before these dayes there arose one Theudas saying that he was som great man to whom consented a number of men about foure hundreth who perished they were all scattered abroad which hadde obeied him and were brought to nought 37 After him arose one Iudas of Galile in the dayes of the tribute and led away much people after him and he likewise perished and al which had obeyed him were scattered abroad 38 Now therfore I say vnto you Abstain from these men and let them alone For if this counsell or this worke be of men it shall come to nought 39 But if it be of god you cannot destroy it least at any time ye be found to fight with God 34 Luke sheweth nowe after what manner God brought to nought that furie of the wicked They were purposed to put the Apostles to death Gamaliel standeth vp amidst thē to break off that mad consultation Furthermore hee noteth the circumstaunces to the ende wee may knowe how it could be that one man could preuaile so much against so many Hee saieth hee was a Pharisee which sect was in great estimation as we knowe Hee saieth that hee was in price or honoured amongest the people And they feared the people Heereby it commeth to passe that they are the more afraide to doe anye thinge contrary to his minde So God doeth oftentimes set suddain terrors against his enemies when they looke not for them to staye their violence Furthermore Gamaliel commaundeth the Apostles to goe aside least they should be the more imboldned by his words For we must not think that he spake thus because he did allowe the doctrine of the Gospel or that he meant to defende the same but because he saw all the rest enflamed with furie hee being a man moderate and courteous doeth with sober speech temper that excesse But if we consider all things well this iudgement and opinion is vnmeete for a wise man I knowe that many count it as an Oracle but it appeareth sufficiently heereby that they iudge amisse because by this meanes men should abstain from al punishments neither were any wicked fact any longer to be corrected Yea all helpes of life were to be refused which we cannot prolong one moment Both things are true that no indeuours of men can destroy that which is of God and that that which is of men is not so stronge that it can stande But he gathereth amisse hence that men must sit still and say nothing in the meane season We must rather marke what God commaundeth vs to doe and he will haue vs to restraine wickednes To this ende hath he appointed Magistrates and armed them with the sword To this end hath he set Elders ouer his Church to bring the froward in order and that they may not suffer sinne licentiously to rage without punishment Therefore it is gathered amisse that wee must refraine from punishing because God is sufficient of himselfe to take away euils Although his whole counsell is such Gamaliel willeth the Scribes and Elders to take heed that they make not open warre against God And he speaketh as it were touching a doubtfull matter Whereby it appeareth that he hath no certaintie from the foundation when as he doubteth in the qualitie of the cause neither dare set downe whether it be good or euil but doth onely commaund to deferre it for a time vntill the cause appeare more plainely In summe Gamaliel fetteth an euill consequent from true grounds because he applieth that amisse vnto the externall office and manner of doing which ought to serue for faith onely On the other side let this bee our Logike That which is of God must needes stande though all the whole world say nay therefore faith must stand without all feare against all the assaults of
to the children of Israel preaching peace by Iesus Christ he is Lord of all 37 Yee know how the word was spred throughout all Iudea beginning at Galilee after the Baptisme which Iohn preached 38 How that God hath annointed Iesus of Nazareth with the holy Ghost and with power who went doing good and healing all those which were holden by the Diuil because God was with him 34 Opening his mouth We haue already saide that the Scripture vseth this phrase when it doth signifie that there was any graue or weightie oration or speech made In the fift of Mathew it is said that Iesus opened his mouth Math. 5.1 when he would preach to his disciples and intreate of most weighty matters as if a man should say in Latine He began to speak hauing first well bethought himselfe what he would speake In truth I finde Catalamuanesthai is to apprehend or to gather by reasons signes and coniectures Cornelius was a Gentile borne yet God heareth his prayers hee vouchsafeth to shew him the light of the Gospel hee appointed and sendeth an Angel to him particularly thereby doth Peter know that without respect of persons those doe please God which liue godlily and innocently For before being wholly possest with this preiudice that the Iewes alone were beloued of God as they alone were chosen out of all people he did not thinke that the grace of god could come vnto others He was not so grosse that he thought that godlines innocencie of life were condemned because they were in a man that was a Gentile but seing he did simplie snatch at that that all those were estraunged from the kingdome of God and were prophane which were vncircumcised hee intangled himselfe vnawares in that so filthy an errour that God did despise his pure worship and an holy life where there was no circumcision because vncircumcision made al vertues vnsauery to the Iewes By which example we are taught how greatly we ought to beware of preiudices which make vs oftentimes iudge amisse Furthermore we must note what the word person doeth signifie because many are thereby deceiued whiles that they expounde it generally that one man is not preferred before another So Pelagius denied in times past that some are chosen and some are proued of God because God did not accept persons But by this word wee must vnderstand the externall state or appearance as they call it and whatsoeuer is about man himselfe which doeth either bring him in fauour or cause him to be hated riches nobilitie multitude of seruants honour doe make a man to be in great fauour pouertie basenes of linage such like things make him to be despised In this respect the Lord doth oftentimes forbid the accepting of persons because men cannot iudge aright so often as external respects do lead them away from the matter In this place it is referred vnto the nation and the meaning is that vncircumcision is no let but that God may allow righteousnes in a man that is a Gentile But it shall seeme by this meanes that God did respect persons for a time For when as he did choose the Iewes to be his people passing ouer the Gentiles did hee not respect persons I aunswere that the cause of this difference ought not to be sought in the persons of men but it doth wholly depende vpon the hidden counsel of God For in that he rather adopted Abraham that with him hee might make his couenant then the Aegyptians he did not this being moued with any external respect but all the whole cause remained in his wonderfull counsell Therefore God was neuer tyed to persons Notwithstanding the doubte is not as yet dissolued because it cannot be denied but that circumcision did please God so that he counted him one of his people who had that token of sanctification But we may easily answere this also That circumcision followed after the grace of god forasmuch as it was a seale thereof Whereuppon it followeth that it was no cause thereof Neuerthelesse it was vnto the Iewes a pledge of free adoption in such sort that vncircumcision did not hinder God but that hee might admitte what Gentiles he would vnto the society of the same saluation But the comming of Christ had this new and especiall thing that after that the wall of separation was pulled downe God did embrace the whole world generally And this doe the words in euery nation import For so long as Abrahams seede was the holy inheritance of God Ephes 2.14 the Gentiles might seeme to be quite banished from his kingdome But when Christ was giuen to be a light of the Gentiles the couenant of eternall life began to be common to all alike 35 He which feareth God and doth righteousnesse In these two members is comprehended the integritie of all the whole life For the feare of God is nothing else but godlinesse and religion and righteousnes is that equitie which men vse among themselues taking heede least they hurt any man and studying to do good to all men As the law of God consisteth vppon these two parts which is the rule of good life so no man shal proue himselfe to God but he which shal refer direct all his actions to this end neither shal ther be any sound thing in al offices vnlesse the whole life be grounded in the feare of God But it seemeth that this place doth attribute the cause of saluation vnto the merits of works For if works purchase fauor for vs with god they do also win life for vs which is placed in the loue of God towards vs. Some do also catch at the word righteousnes that they may proue that we are not iustified freely by faith but by workes But this latter thing is too friuolous For I haue already shewed that it is not taken for the perfit and whole obseruing of the law but is restrained vnto the second table and the offices of loue therefore it is not the vniuersall righteousnes whereby a man is iudged iust before God but that honesty innocency which respecteth men when as that is giuen to euery man which is his Therfore the question remaineth as yet whether works win the fauor of God for vs Which that we may answere we must first note that there is a double respect of God in louing men For seing we be borne the children of wrath god shal be so far from finding any thing in vs which is worthy of his loue that al our whole nature causeth him rather to hate vs in which respect Paul saith that al mē are enimies to him Ephes 2.3 Rom. 5.6.8 vntil they be reconciled by Christ Therfore the first accepting of God wherby he receiueth vs into fauour is altogither free for there can as yet no respect of works be had seing all things are corrupt and wicked and taste of their beginning Now whom God hath adopted to be his children them doth he also regenerate by his Spirit reforme
like sort hee maketh the faithfull attentiue and purchaseth audience among them as if he should say Seeing many boast that they are sonnes of Abrahā who were vnworthie of such honour shew your selues to be no bastardly seede Let vs learne by this that it is not a fault common to one age onely that good and sincere worshippers being mixed with hypocrites haue the name of the church common among them But we must haue a great care hereof that wee be in deed that which wee are called which thing the true feare of Almightie GOD will bring to passe and not the externall profession alone 17. The God of this people This preface did witnesse that Paul did goe about no new thing which might leade away the people from the lawe of Moses There is but one God who is God of all nations but hee calleth him God of that people to whom he had bound himselfe who was worshipped amongst the posteritie of Abraham amongst whom alone true and pure religion was to be found To the same ende tendeth that which is added immediately Hee chose our fathers For he testifieth by these wordes that he seeketh nothing lesse then that they may fall away from the true and liuing God who hath seperated them from the residue of the worlde Neither doe I doubt but that hee did more manifestly expresse that he did not preach to them an vnknowen or strange God but the same who reuealed himselfe long agoe to their fathers so that he doth brieflie comprehende the sound knowledge of god grounded in the law that their faith conceiued out of the law prophets may continue firme Notwithstanding he doth in the mean season commend and set foorth the free loue of God toward that people For howe came it to passe that onely the children of Abraham were the church and inheritance of God saue onely because it pleased God to disceuer them from other nations For there was no worthinesse to distinguish them but the difference began at the loue of God wherwith he did freely loue Abraham Of this free loue of God Moses doth oftententimes put the Iewes in minde as Deut. 4.7.10.14.32 and in other places Deut. 4.34 and 7.8 wherein god did set before vs a mirrour of his wonderfull counsell in that finding no excellencie in Abraham an obscure person and miserable idolatrer hee doth notwithstanding preferre him before all the worlde Furthermore this election was common to all people as was also circumcision whereby god did adopt to himself the seed of Abraham but there was also a more hidden election whereby seuering to himselfe a fewe of many children of Abraham he did declare that not all who came of the seede of Abraham according to the flesh are reckoned in the spirituall stock He did driue out a people Paul teacheth that all those benefits which god bestowed afterward vpon the Iewes did proceed and flow from that free fauour which he did beare toward their fathers For this was the cause that they wer deliuered by the wonderful power of god brought by his hand into the possession of the land of Canaan after that he had driuen out so many nations for their sake For it is no small matter for the land to be depriued of her inhabitors that she might receiue strangers This is the fountaine and roote of all good thinges whereunto Paul calleth vs that god chose the fathers This was the reason cause which moued god to so great patience that hee would not cast off that rebellious people who shoulde otherwise haue destroyed themselues a thousand times with their owne wickednesse Therefore where the scripture maketh mention that their sinnes were pardoned it saith that god remembred his couenant He saith that they were exalted though they were strangers that they may remember how worthie gorgeous their deliuerance was 18 He suffered their manners The compounde verbe hath greater force and grace in the greeke whereby the mercifulnesse of god is expressed in suffering the people whom he knew to be stubborne and disobedient And Paul giueth vs to vnderstand againe that the election of god was the cause that his goodnesse did striue with the wickednesse of the people Notwithstanding wee must note that god did so take pittie vpon his elect people whiles that he will continue firme in his purpose that he did notwithstanding sharply punishe the rebellious and wicked Hee spared the people in deed so that hee did not quite destroy them as he might by good right but hee founde also meanes Isai 10.22 that their wickednesse might not remaine vnpunished And so that of Isaias was fulfilled If the multitude shall be as the sand of the sea the remnant shal be saued 20 He gaue them iudges Vnder this name the scripture comprehendeth rulers gouernours and here is another testimonie of the infinite goodnes of god toward the Iewes in that he pardoned so many back slidings in thē For it is likely that Paul handled those things more at large which Luke gathereth briefly And we know what was the estate of the people during al that time seing that through vntamed wātonnes they did euer now then shake off the yoke They were often punished with most greeuous plagues yet so soone as they wer once humbled God deliuered them from the tyrannie of their enemies So that hee saued the body therof aliue amidst many deaths foure whole ages and one halfe And hereby it appeareth how vnworthie they were of the fauor of God which they did despice and reiect so often vnlesse the constancie of the election had gotten the victorie For how is it that God is neuer wearied but that he keepeth promise with those who are truce breakers an hundreth times saue only because turning his eyes toward his Christe hee hath not suffered his couenaunt grounded in him to decay or perishe 21 Afterward they desired And this chaunge was all one as if they would quite and manifestly ouerthrowe the gouernment which he had appointed 1. Sa. 8.5.7 whereof God himselfe complaineth in Samuel But the stabilitie of the election saued them from beeing punished as suche madnesse did deserue yea the wicked and vnlawefull desire of the people was to God a new vncredible occasion to erect the kingdome whence Christ shoulde afterwarde come For how is it that the scepter came to the tribe of Iuda saue only because the people were desirous to haue a king And assuredly the people dealt wickedly but God who knoweth how to vse euill things well 1. Sa. 15.28 turned that offence into safetie Whereas Saul was throwen downe from the kingdome it serued to reprooue the fault of the people but immediately when the kingdome is established Dauids familie Gen. 49.10 the prophesie of Iacob was verified 22 I haue found Dauid my seruant This title was not so much cited in praise of the persō as that Paul might make the Iewes more attētiue to receiue Christ For the
break out into the flame of contention because satan seeketh nothing else by the fans of dissention but to kindle so many fires But againe seeing we see the primitiue Church on an vprore and the best seruantes of Christ exercised with sedition if the same thing befall vs nowe let vs not feare as in some newe and vnwonted matter but crauing at the Lords handes such an end as he now made let vs passe through tumults with the same tenour of faith Vnlesse yee be Circumcised Luke setteth downe briefly in these words the state of the question to wit that these seducers went about to bind mens consciences with necessitie of keeping the Law Circumcision is in deed mentioned alone in this place but it appeareth by the text that they moued the question about the keeping of the whole lawe And because Circumcision was as it were a solemne entrance and admission into other rites of the lawe therefore by Synecdoche the whole lawe is comprehended vnder one part These enimies of Paul did not denie that Christ was the Messias but though they gaue him their names they retained therewithall the old ceremonies of the Lawe The Error might haue seemed tollerable at the first glimse Why doeth not Paule then dissemble at least for some short time least hee shake the Church with conflict For the disputation was concerning externall matters concerning which Paule himselfe forbiddeth elsewhere to stande and striue too much But there were three weightie causes which enforced him to gainestande For if the keeping of the lawe bee necessarie mans saluation is tyed to workes which must be grounded in the grace of Christ alone that the faith may bee setled and quiet Therefore when Paule sawe the worshippe of the lawe set against the free righteousnes of faith it was vnlawful for him to hold his peace vnlesse he would betraie Christ For seeing the aduersaries did denie that any should be saued saue he which did obserue the Law of Moses by this meanes they did translate vnto workes the glorie of saluation which they tooke from Christ hauing shaken assurance they did vex miserable soules with vnquietnesse againe it was no small thing neither of any smal importance to spoile rob faithful soules of the liberty gotten by Christs blood Though the inward libertie of the Spirit were cōmō to the fathers as wel as to vs yet we know what Paul saith that they were shut vp vnder the childish ward custodie of the Law so that they did not much differ from seruants Gal. 4.13 but we are loose frō the schoolemastership of the law after that Christ was reuealed we haue more liberty the time of our nonage being as it were ended The third vice of this doctrine was because it darkned the light of the Church or at least did put in as it were certaine clouds that Christ the sonne of righteousnes might not giue perfect light In summe Christianitie should shortly haue come to nothing if Paul should haue yeelded to such beginnings Therfore he entreth the cumbate not for the external vncircumcision of the flesh but for the free saluation of men Secondly that he may acquit and set free godly consciences from the cursse of the Lawe and the gilt of eternall death Last of all that after all hinderances are driuen away the brightnes of the grace of Christ may shine as in a pleasant and cleare heauen Moreouer these knaues did great iniurie to the Law when they did wickedly corrupt the right vse thereof This was the naturall and right office of the Law to lead men by the hand like a scholemaster vnto Christ therefore it could not be worse corrupt then when vnder colour of it the power and grace of Christ were diminished After this sort must we looke into the fountaines of all questions least by our silence we betray the truth of God so often as we see satan by his subtiltie aime right at it neither let our mindes be changed and wax faint through any perils or reproches and slanders because we must constantly defend pure religion though heauen and earth must goe togither 2. Tim. 2.24 The seruaunts of Christ must be no fighters therefore if there bee any contention risen they must rather studie to appease and pacifie the same by their moderation than by and by to blow to the assault Secondly they must take good heed of superfluous and vaine conflicts neither shall they handle controuersies of any smal weight but when they see Satan wax so proud that religion cannot any longer continue safe and sound vnlesse he bee preuented they must needs take a good hart to them and rise to resist neither let them feare to enter euen most hatefull cumbates The name of peace is in deed plausible and sweete but cursed is that peace which is purchased with so great losse that we suffer the doctrine of Christ to perish by which alone wee growe togither into godly and holy vnitie The Papists cause vs at this day to be sore hated as if we had beene the causers of deadly tumults wherewith the world is shaken but wee can well defend our selues because the blasphemies which we indeuoured to reproue were more cruell than that it was lawfull for vs to holde our peace Therefore we are not to be blamed because we haue taken vpon vs to enter cumbates in defence of that cause for which we were to fight euen with the verie Angels Let them crie till their throates bee sore Paul his example is sufficient for vs that we must not bee either cold or slacke in defending the doctrine of godlines when the ministers of satan seeke to ouerthrow it with might and maine For their brainsick distemperature ought not to passe the constancie of the seruāts of god When Paul did zealously set himself against the false Apostles sedition began at length by reason of the conflict and yet the Spirit of God doth not therefore reproue him but doth rather with due praises commend that fortitude which he had giuen that holy man They determined c. The Spirit of God put them in minde of this remedie to appease the tumult which might otherwise haue gone farther with doing much hurt Whereby we be also taught that we must alwaies seeke such meanes as be fit for ending discorde because God doeth so highly commende peace let the faithfull shewe that they doe what they can to nourish the peace of the Church The trueth must alwayes be first in order with them in defense whereof they must be afraid of no tumults Yet they must so temper their heat that they refuse no meanes of godly agreement yea let them of their owne accord inuent what wayes so euer they can and let them be wittie in seeking thē out Therfore we must obserue this meane least being carried away through immoderate vehemencie of zeale we be carried beyond the iust boundes For we must bee couragious in defense of true doctrine not stubberne nor rash
seale to confirme the calling of the Gentiles The office of teaching was inioyned Peter by an oracle but the fruite which came of his doctrine doth make his ministery noble authentical as they call it For seeing that the elect are illuminate into the faith by a peculiar grace of the Spirit doctrin shal bring forth no fruit vnlesse the Lord shew forth his power in his ministers in teaching the mindes of those inwardly which heare and in drawing their hearts inwardly Therefore seing the Lord commanded that the doctrine of the Gospel should be brought vnto the Gentiles he did sanctifie them to himselfe that they might be no longer prophane But the solemne consecration was then perfect in al points when he imprinted in their hearts by faith the marke of their adoption The sentence which followth immediatlie is to be vnderstood as set down by way of expositiō For Peter annexeth the visible graces of the Spirite vnto faith as assuredlie they were nothing else but an addition thereof Therefore seeing that the Gentiles are ingraffed into the people of God without Circumcision and Ceremonies Peter gathereth that it was not well done to lay vpon them any necessitie to keepe the Law Yet it seemeth to be but a weake argument to proue their Election withal because the holy ghost came down vpon them For they were such giftes that they could not reason from the same that they were reckoned in the number of the godly But it is the Spirit of regeneration alone which distinguisheth the children of God from strangers I answere Though men who were otherwise vaine were indued with the gift of tongues and such like yet doth Peter take for a thing which all men grant that which was knowne that God had sealed in Cornelius and his cosins his free adoption by the visible grace of the Spirite as if hee should point out his children with his finger The knower of the hearts He applieth this adiunct to God according to the circumstance of the present matter and it hath vnder it a secreat contrarietie That men are more addicted to externall puritie because they iudge according to their grosse earthly sense and vnderstanding but God doth looke into the heart Therefore Peter teacheth that they iudge preposterously in this matter according to mans vnderstanding seing that the inward purenes of the hart alone is here to be esteemed which we know not And by this meanes doeth he bridle our rashnesse least taking to our selues more than we ought we murmur against the iudgement of God As if he should say If thou see no reason of that testimony which God gaue them thinke with thy selfe what great difference there is betweene him thee For thou art holden with external pompe according to thy grosse nature which must be abandoned when we come to the throne of God where the hearts of men are knowne spiritually But in the meane season we must note a generall doctrine that the eyes of God doe not looke vpon the vaine pompe of men but vpon the integritie of mens harts as it is written Ier. 5. Iere. 5.3 Wheras the old interpreter Erasmus translate it that God knoweth the hearts it doth not sufficiently expresse that which Luke saith in greek for when he calleth God Cardiagnosten he setteth him against men who iudge rather for the most part by the vtwarde appearance and therefore they may be called prosopognostai or knowers of the face if they be compared with God 9 And he put no difference There was in deede some difference because the Gentiles who were vncircumcised were sodainely admitted vnto the couenant of eternall life where as the Iewes were prepared by circumcision vnto faith But Peters meaning is that they were both chosen togither by God vnto the hope of the same inheritance and that they were extolled into the like degree of honour that they might be the children of God members of Christ and finally the holy seede of Abraham a priestly and princely generation Whereupon it followeth that they cannot without sacrilege be counted vncleane Ephe. 2.14 sithence God hath chosen them to bee a peculiar people and hath consecrated them to be holy vessels of his temple For the wall of seperation being pulled downe whereby the Gentiles and Iewes were diuided among themselues hee hath ioyned the Gentiles to the Iewes that they might growe togither into one bodie and that I may so saie hee hath mixed circumcision and vncircumcision togither that as well those of the householde as straungers may bee one in Christ and may make one Church and that there may not be any longer either Iew or Grecian Seing that by faith he had purified This member is answerable to that former adiunct which he applied to god as if he shuld say that god who knoweth the hearts did inwardly purge the Gentiles when he vouchsafed to make them partakers of his adoption that they might be indued with spirituall cleannes But he addeth farther that this puritie did consist in faith Therefore he teacheth first that the Gentiles haue true holines without ceremonies which may suffice before Gods iudgmēt seat Secondly he teacheth that this is attained vnto by faith from it doth it flow In like sort Paul gathereth Rom. 4.1 that vncircumcision doth not hinder a man but that be may be counted holy and iust before god because Circumcision did follow after righteousnes in the person of Abraham and by order of time it was latter But here ariseth a question whether that purity which the fathers had in times past were vnlike to that which God gaue now to the Gentiles For it seemeth that Peter distinguisheth the gentiles from the Iewes by this mark because being contēt with the cleannesse of the heart alone they need no helpe of the Law I answere that the one of them differ from the other not in substance but in forme For God had respect alwayes vnto the inward cleannes of the heart and the ceremonies were giuen to the old people onely for this cause that they might helpe their faith So that cleannes as touching figures and exercises was onely for a time vntil the comming of Christ which hath no place among vs at this day like as there remaineth from the very beginning of the world vnto the ende the same true worship of God to wit the spirituall worship yet is there great difference in the visible forme Nowe wee see that the fathers did not obtaine righteousnesse by Ceremonies neither were they therefore pure before God but by the cleannesse of the heart For the Ceremonies of themselues were of no importance to iustifie them but they were onely helpes which did accidentally that I may so terme it purge them yet so that the fathers and we had the same truth Now when Christ came all that which was accidentall did vanish away and therefore seeing the shadowes be driuen away there remaineth the bare plaine purenesse of the heart Thus
testifie that it shall bee fulfilled vntill the end of the worlde By which wordes hee deliuereth himselfe from their importunate subtiltie But there was no cause why he should doubt but freely and flatly graunt that it might be fulfilled the holy ghost being the author For we must limit the grace of the spirit that it may agree with the promises Furthermore we haue alreadie declared how farre the promises reache There is no man which moueth anie question concerning this whether god be not able if he wil to make men perfect but they dote foolishe which separate his power from his counsell whereof they haue an euident plaine testimonie in the scripture God doeth plainely declare an hundreth times what hee will and what he hath determined to doe to goe any farther is sacrilege Hierom was inforced by reason of philosophie to hurl out the thunderbolt of his curse against Peter and Paule because the lawes must bee applied vnto their habilitie for whom they be appointed which as I confesse to take place in mans lawes so I vtterly denie that it is good as touching the lawe of God which in exacting righteousnes doth not respect what mā is able to doe but what he ought to doe Though here ariseth a harder question whether the lawe were not giuen to this end that it might enforce men to obey God And this should be in vain vnlesse the Spirit of god should direct the faithfull to keepe it and that solemne protestation of Moses seemeth to put the matter out of doubt when he saith that hee giueth preceptes to the Iewes not such as they may read but in deed fulfill Deu. 30. Deu. 30.12 Whence we gather that the yoke was laid vpon the necke of the Iewes when the law was giuen that it might make them subiect to God that they might not liue as them lusted I answere that the lawe is counted a yoke two wayes For in as much as it brideleth the lustes of the flesh and deliuereth a rule of godly holy life it is meet that the children of God take this yoke vpon them but in as much as it doth exactly prescribe what we owe to God and doth not promise life without adding the condition of perfect obedience and doth againe denounce a curse if we shall in any point offend it is a yoke which no man is able to beare I will shewe this more plainely The plaine doctrine of good life wherein God doth inuite vs vnto himselfe is a yoke which we must all of vs willingly take vp For there is nothing more absurd then that God should not gouerne mans life but that hee should wander at pleasure without any bridle Therefore we must not refuse the yoke of the law Leuit. 18.5 Deu. 27.26 if the simple doctrine thereof be considered But these sayinges doe otherwise qualifie that I may so terme it the law He which shall do these things shall liue in thē c. Again Cursed is hee which continueth not in all thinges which are written that it may begin to bee a yoke which no man can beare For so long as saluation is promised ro the perfect keeping of the law alone euerie transgression is called into iudgement mankinde is vtterly vndoone In this respect doeth Peter affirme that God is tempted when mans arrogancie doth burthen the consciences of men with the Lawe For it is not his purpose to denie but that men must be gouerned by the doctrine of the lawe and so he graunteth that they be vnder the law not simply to teach but also to humble men with the gilt of eternall death considering that that qualitie was annexed vnto doctrin he affirmeth that the soules of the godly must not be tied with the yoke of the lawe because by this meanes it shoulde of necessitie come to passe that they should be drowned in eternall destruction But when as not only the grace of the holy Spirit is present to gouerne vs but also free forgiuenesse of sinnes to deliuer and acquit vs from the curse of the Lawe then is that of Moses fulfilled that the commandement is not aboue vs Deut. 30.11 Mat. 11.30 and then doe we also perceiue how sweet the yoke of Christ is how light his burden is For because we know that through the mercy of God that is forgiuen vs which is wanting through the infirmitie of the flesh Wee doe cheerefully and without any griefe take vpon vs that which hee inioyneth vs. Wherefore so that the rigour of the lawe be taken away the doctrine of the Lawe shall not only be tollerable but also ioyfull pleasant neither must we refuse the bridle which doth gouerne vs mildly doth not vrge vs sorer then is expedient 11 By the grace of Iesus Christ Peter compareth these two together as contrary the one to the other to haue hope in the grace of Christ to be vnder the yoke of the law Which comparison doth greatly set out the iustification of Christ in as much as we gather thereby that those are iustified by faith who beeing free and quit from the yoke of the lawe seeke for saluation in the grace of Iesus Christ Furthermore I said before that the yoke of the lawe is made of two coardes The former is He which doth these things shall liue in them The other Cursed is euery one which doth not continue in all the commaundements Let vs returne vnto the contrarie member If we cannot otherwise attaine vnto saluation by the grace of Christ vnlesse the yoke of the lawe be taken away it followeth that saluation is not placed in keeping the law neither are those which beleeue in Christ subiect to the curse of the lawe For if he could be saued through grace who is as yet in wrapped in the yoke of the lawe then should Peters reasoning be but foolishe which is drawen from contraries thus We hope for saluatiō by the grace of Christ therfore we are not vnder the yoke of the lawe Vnlesse ther were a disagreement between the grace of Christ and the yoke of the law Peter should deceiue vs. Wherefore those must needes depart from the righteousnesse of the law whosoeuer desire to finde life in Christ For this contrarietie appertaineth not vnto doctrine but vnto the cause of iustification Whereby is also refuted their surmise who say that we are iustified by the grace of Christ because he regenerateth vs by his Spirit giueth vs strength to fulfil the law those who imagin this thogh they seem to ease the yoke of the law a little yet they keep soules bound with both the cordes therof For this promise shall alwayes stand in force He which shall do these thinges shall liue in them on the otherside the curse shal com vppon all which shall not absolutely fulfill the lawe Wherefore wee must define the grace of Christe farre otherwise whereunto the hope of saluation leaneth then they dreame to wit that it bee free reconciliation
free power to vse them whereof I haue spoken be not without exception because there was a diuerse respect to be had of ceremonies For circumcision was not in the same place wherein the sacrifices were which were ordained for the purging of sins Wherfore it was lawful for Paul to circumcise Timotheus it had not bin lawfull for him to offer a sacrifice for sin This is in deed a general thing that all the worship of the Law did cease at the comming of Christ because it was to continue but for a time as touching faith and conscience but concerning the vse wee must knowe this that it is indifferent and left in the libertie of the godly for a short time so far as it was not contrary to the cōfession of faith We must note the shortnes of time whereof I speak to wit vntill the plaine manifestation of the Gospel because some learned men are grossely deceiued in this point who think that circumcision doeth yet take place among the Iewes whereas Paul teacheth that it is superfluous when we are buried with Christ by baptisme It was better and more truly said in the old prouerbe that The synagogue was to be buried with honour Coll. 2.11.12 Now it resteth that we declare how farre forth the vse of circumcision was indifferent That shall easily appeare by the manner of the libertie Because the calling of the Gentiles was not as yet generally knowen Galat. 2.3 it was meete that the Iewes should haue some prerogatiue granted them Therefore vntill it might be better knowen that the adoption was deducted from the lynage kinred of Abraham vnto all the Gentiles it was lawfull so far as edification did require to retaine the signe of difference For seing that Paul would not circumcise Titus and doeth auouch that the same was wel done it followeth that it was not lawful to vse this ceremony alwaies and without choise Therefore they were to haue respect vnto edification and vnto the publike commoditie of the Church Because he could not circumcise Titus vnlesse he would betraie the doctrine of the Gospel and lay himselfe open to the slaunders of the aduersaries he abstained from the free vse of the Ceremonie which he did vse in Timotheus when he sawe that it was profitable for the Church Hereby it doth easily appeare what horrible confusion doth reign in popery There is there an huge heape of Ceremonies and to what end but that they may haue in steede of one veile of the old temple an hundred God did abrogate those ceremonies which he had commanded that the trueth of the Gospel might shine more clearely men durst take vpon them to bring in new and that without keeping any measure After this came in a wicked surmise that all these serue for the worship of God at length followed the diuellish confidence of Merit Now forasmuch as it is euident ynough that such Ceremonies are neither veyles nor sepulchres wherewith Christ is couered but rather stinking dunghils wherein faith and religion are chocked those who make the vse thereof generally free doe ascribe more to the Pope than the Lord graunteth to his Law It is to no end to speake of the Masse and of such filthinesse which containe in themselues manifest idolatrie They all knew this Luke telleth vs that this was Pauls drift to make an entraunce for Timotheus vnto the Iewes least they should abhorre him as a prophane man They knew all saith hee that his father was a Grecian Therefore because the mothers had no power ouer their children they were fully perswaded that he was vncircumcised Let the readers note here by the way how miserable the bondage of the people of God was then Eunicha mother to Timotheus was one of the smal remnaunt which the very Iewes thēselues counted a monster yet beyng married to a man which was an Infidel she durst not consecrate her children to God no she durst not so much as giue thē the external signe of grace and yet she ceased not therfore to instruct her sonne of a child holily in the feare of God and in his true worshippe An example surely worthy to be folowed of womē whō their husbands affray with their tyrannous gouernment from keeping and training vp their children and families chastly in true godlines Grecian is taken in this place for a gētile after the olde and common custome of the scripture 4 They deliuered them the decrees to keepe In these wordes Luke doeth signifie vnto vs howe desirous Paul was of peace The best and strongest bond to keepe and foster peace among the churches was to keepe that which was set downe by the Apostles When Paul taketh great pains about that he taketh greate heede least through his fault there arise any trouble And let vs remember that that continued but for a time because so soone as he seeth the daunger of offence cease hee doeth quite vnburthen the churches and setting apart the decree he maketh that free which the Apostles had there forbidden And yet doth not he cācel or violate by that abrogation that which the Apostles had decreed or contemn the authors themselues because they were not determined to establish a perpetuall law but onely to mitigate for a short time that which might hurt weake consciences as I did more at large declare in the former chapter whereby the folly of the papists is sufficiently refuted who doe grieuously lay to our charge that we be farre vnlike Paule because we wil haue the consciēces of the godlie gouerned by the word of God alone setting light by the decrees of the church as they cal thē and not to be subiect to the wil of men But as I haue alreadie said Paul meant nothing lesse then to insnare mens consciences in the snare of necessitie for he is not contrary to himself when he crieth in other places Tit. 1.15 that all thinges are cleane to the cleane And againe Hee which is cleane eateth all thinges And againe The kingdom of God is not meat and drinke Rom. 14.2.17 And againe Meate doth not commend vs to God Againe Eate al things which are sold in the shambles asking no question for cōscience sake But in one word he reconcileth those things which might otherwise seeme to disagree ◠Cor. 8.8 when he cōmandeth to abstaine frō things sacrificed to idols for another mans cōscience sake Neuertheles he taketh great heed that he bind not godly souls with the lawes of mē Therfore we attempt nothing at this day which is contrary to or disagreeing with Paul But the papistes mocke vs too groslie when they compare their lawes with the decrees of the Apostles The Apostles inuented no new worship of God they had erected no newe spiritual gouernement but for the desire they had to mainteine peace they exhorted the gentiles that they wold yeeld a little to the Iewes Before the pope ca◠excuse his lawes vnder this colour he must first change them wholly And
as for vs seeing that the papistes doe place the spiritual worship of God in mans inuentions and translate the right which belongeth to God alone vnto men that they may reigne as Lords ouer soules we are inforced manfully to withstand them vnlesse through trecherous silence we wil betray the grace gotten by the blood of Christ Now what likelihood can there be betweene three decrees set downe for the helpe and comfort of the weake and an infinite heape of lawes which doth not onlie oppresse miserable soules with the weight thereof but also swallowe vp faith We know the complaint of Augustine writing to Ianuarius that the Church was wickedly laden euen then with too greate a burden of traditions Could he I pray you suffer the bondage of these times which is almost an hundreth times harder and heauier 5 The Churches were confirmed By this we gather that that which Luke setteth down or rather toucheth cōcerning the decrees of the apostles was as it were put in by the way being not much appertinent vnto the matter For he commendeth a farre other fruit of Pauls doctrine when he saith that the churches were confirmed in the faith Therfore Paule did so order external things that he was principally careful for the kingdome of God which consisteth in the doctrine of the gospel and doth farre surpasse and surmount externall order Therefore those decrees were mentioned in as much as they were expedient for mainteining concord that we might know that the holy man had a care thereof But religion and godlines hath the former place whose sole foundation is faith which againe doth stay it selfe vpon the pure worde of God and doth not depend vpon mens lawes Now by this example Luke pricketh vs forward to proceed cōtinually least at the beginning sloth or neglect of profiting come vpon vs. Also the way to increase faith is expressed to wit when the Lord doth stirre vs vp by the industry of his seruants as at that time he vsed the labour and diligēce of Paul and his companions When he addeth immediatly that they were also increased in number he commendeth another fruit of preaching and yet he doth therwithal signifie vnto vs that the more those profite in faith who are first called the more doe they bring vnto Christ as if faith did creepe abroade vnto others by branches 6 And when they had gone through Phrygia and the countrie if Galacia they were forbidden of the holy Ghost to speake the word in Asia 7 And going into Mysia they assayed to goe into Bithynia and the spirite suffered them not 8 And when they had passed through Mysia they came downe to Troada 9 And Paul saw a vision by night There was a certain man of Macedonia stāding and praying him and saying comming into Macedonia helpe vs. 10 And so soone as he saw the vision we sought streightway to goe into Macedonia being surely confirmed that the Lord had called vs to preach the Gospel to them 6 When they had gone throughout Luke sheweth here how diligent carefull Paul and his companions were in the office of teaching for hee saith that they iorneyed through diuerse regions of the lesser Asia that they might preach the gospel But he reciteth one thing which is worth the remembring that they were forbidden by the Spirite of God to speake of Christ in some places which serueth not a little to set foorth the Apostleship of Paul as vndoubtedly he was not a little incouraged to proceed when hee knewe that the Spirite of God was his guide in his way and the gouernour of his actions And whereas whither soeuer they came they prepared themselues to teach they did that according to their calling and according to the commaundement of God For they were sent to preach and publish the Gospell to the Gentiles without exception but the Lorde reuealed his counsell in gouerning the course of their iorney which was before vnknowne euen in a moment Notwithstanding the question is If Paul taught no where but whither hee was ledde by the Spirite what certainetie shall the ministers of the Church haue at this day of their calling who are certified by no Oracles when they must speake or holde their peace I answere Seeing that Pauls prouince and charge was so wide he had neede of the singular direction of the Spirite Hee was not made the Apostle of one particular place or of a fewe Cities but hee had receiued commaundement to preach the Gospel through Asia and Europa which was to saile in a most wide sea Wherefore there is no cause why wee shoulde woonder that in that confused widenesse God beckened vnto him as it were by reaching foorth his hand how far he would haue him goe or whither But heere ariseth an other harder question why the Lorde did forbid Paul to speake in Asia and suffered him not to come into Bithynia For if aunswere bee made that these Gentiles were vnworthie of the doctrine of saluation we may againe demaunde why Macedonia was more worthie Those who desire to bee too wise doe assigne the causes of this difference in men that the Lorde vouchsafeth euerie man of his Gospel as hee seeth him bent vnto the obedience of faith but hee himselfe saieth farre otherwise to wit that hee appeared plainely to those which sought him not and that hee spake to those who asked not of him For whence commeth aptnesse to be taught and a mind to obey but from his Spirite therefore it is certaine that some are not preferred before othersome by their merit seeing that all men are naturallie like backward and waiwarde from faith Therefore there is nothing better than to leaue free power to God to vouchsafe and depriue of his grace whom he will And surely as his eternall election is free so his calling is also free which floweth thence and is not grounded in men seeing that he is not indebted to any Wherefore let vs knowe that the Gospel springeth and issueth out to vs out of the sole fountaine of meere grace And yet God doeth not want a iust reason why he offereth his Gospel to some and passeth ouer othersome But I say that that reason lieth hid in his secreat counsell In the meane season let the faithfull know that they were called freely when other were set aside least they take that to themselues which is due to the mercy of God alone And in the rest whom God reiecteth for no manifest cause let them learne to wonder at the deepe depth of his iudgement which they may not seeke out And here the word Asia is taken for that part which is properly so called When Luke saieth that Paul and his companions assaied to come into Bithynia vntil they were forbidden of the spirit he sheweth that they were not directed by Oracles saue onely when neede required as the Lorde vseth to be present with his in dolefull and vncertaine matters 9 A vision by night The Lorde would not that Paul should stay any
certaintie be gathered out of the scriptures and therefore they hold that we must stand to the decrees of men For I demaund of them whether Paul did obserue a right order in disputing or no at least let them blush for shame that the worde of the Lord was more reuerenced in an vnbeleeuing nation then it is at this day among them The Iewes admit Paul suffer him when he disputeth out of the scriptures the Pope and all his count it a meere mocke when the scripture is cited as if God did speak doubtfully there and did with vaine boughts mocke men Hereunto is added that bicause there is at this day much more light in the scripture and the trueth of God shineth there more cleerely then in the law and prophets For in the Gospel Christ who is the sonne of righteousnes doeth shed out his beam with perfect brightnes vpon vs for which cause the blasphemy of the papists is the more intollerable whiles that they wil make the word of God as yet vncertain But let vs know as faith can bee grounded no where els then in the word of the Lord so we must only stand to the testimonie thereof in al controuersies 3 Opening In this place he describeth the sum or subiect of the disputation and he putteth down two members concerning Christ that He must haue died and risen againe that the son of Mary which was crucified is Christ When the question is concerning Christ there come 3. things in question Whether he be who he is what he is If Paul had had to deale with the gentiles he must haue fet his beginning farther because they had heard nothing concerning Christ nether do profane meÌ„ conceiue that they need a mediator But this point was out of doubt among the Iewes to whom the mediator was promised wherefore Paul omitteth that as superfluous which was receiued by common consent of al men But because there was nothing more harde then to bring the Iewes to confesse that Iesus who was crucified was the redeemer therefore Paul beginneth with this that it was meet that Christ should die that he may remoue the stumbling blocke of the crosse and yet we must not thinke that he recited the 〈◊〉 history but he taketh an vndoubted principle that the causes were shewed why Christe must haue suffered rise againe to wit because he preached of the ruine of mankind of sin of the punishment thereof of the iudgement of God and of the eternal curse wherein we be al inwrapped For euen the scripture calleth vs hither when it foretelleth the death of Christ As Isaias saith not simply that Christ should die Isa 53.6 Ib. 5. but plainly expressing because we haue al erred euery one hath gone his owne way he assigneth the cause of his death that God hath laid vpon him al our iniquities that the chastisement of our peace is vppon him that by his stripes we may bee healed that by making satisfaction for vs hee hath purchased righteousnes for vs. So doth Daniel Dan. 9.24 shew the force and fruit of his death in his 9. chapter when he saith that sinne must be sealed vp that eternall righteousnesse may succeed And surely there is no more apt or effectuall way to proue the office of Christ then when men being humbled with the feeling of their miseries see that there is no hope left vnlesse they be reconciled by the sacrifice of Christ TheÌ„ laying away their pride they humbly imbrace his crosse wherof they were before both weary ashamed Therfore we must come vnto the same fountaines at this day from which Paul fetteth the proofe of the death and resurrectioÌ„ of Christ And that definition brought great light to the second chapter It had not beene so easie a matter for Paul to prooue and certainely to gather that the sonne of Mary is Christ vnlesse the Iewes had been taught before what manner redeemer they were to hope for And when that doth once appeare it doth only remain that those things be applied to Christ which the scripture doth attribute to the mediator But this is the summe of our faith that we know that the sonne of Marie is that Christ mediator which God promised from the beginning that done that we knowe vnderstand why he died and rose againe that we do not feigne to our selues any earthly king but that we seeke in him righteousnes and all parts of our saluatioÌ„ Both which things Paul is said to haue proued out of the scriptures we must know that the Iewes were not so blockish nor so impudent as they be at this day Paul might haue drawen arguments from the sacrifices from all the worship of the law whereat the Iewes narre at this day like dogs It is wel knowne howe vnseemelily they rent and corrupt other places of Scripture At that daye they had some curtefie in them also they did somwhat reuerence the scripture so that they were not altogether such as would not be taught at this daye the veyle is laid ouer their hearts so that they can see no more in the cleere light then moales 4 Certaine of them beleeued We see here the fruite of Paul his disputation He prooued flatly that Iesus was Christ 2. Cor. 3.15 who by his death did appease the fathers wrath for vs and whose resurrection is the life of the worlde Yet onely certaine of the Iewes beleeue the rest are blind at noone day and with deafe eares refuse the certaine and playne trueth This is also woorth the noting that whereas onely a fewe Iewes beleeued a great multitude of the Gretians who were farre farther of came vnto the faith To what end can you say they weer noussed vp in the doctrine of the law from their childhood saue onely that they might bee more estranged from God Therefore the Lord doth now begin to shew some tokens of that blindnes in them which the prophetes doe oftentimes denounce vnto theâ—â— Notwithstanding he declareth by this that his couenaunt was not in vaine because he did at least gather some of that people vnto himselfe that the sparkles of the election may shyne in the remnaunt which was saued freely Luke doth moreouer teache that they did not beleeue the sayinges of Paul onely so farre foorth that they subscribed vnto them with a cold consent but that they did testifie their earnest of affection because they had ioyned themselues to Paul and Silas as companions prouoked against themselues the hatred of their nation by the free profession of the Gospel For what meaneth this adioyning saue only because they professed that they allowed that doctrine which he deliuered and that they tooke his part For ther is nothing more contrarie to faith then if when we knowe the truth of God we stand notwithstanding in doubt and are loth to ioyn our selues to any side If any man had rather expound it that they did ioyne them selues to Paul and Silas because
worthy to haue bin condemned if he had gon about any such thing but for asmuch as it is most certain that they did trecherously wickedly slander the holy maÌ„ they indeuoured to couer an euill cause with an honest excuse We know how straitly the Lord commandeth in the law how he wil haue his seruants to worship him Therefore to depart from that rule is sacrilege But forasmuch as Paul neuer meant to adde too or take away any thing from the law he is vniustly accused of this fault Whence we gather that thogh the faith ful behaue themselues neuer so vprightly blamelesly yet can they not escape false slanderous reports vntil they be admitted to purge them selues But Paul was not only vnworthily and falsly slandered by the aduersaries but when he would haue refuted their impudencie false reportes his mouth was stopt by the deputie Therfore he was inforced to depart froÌ„ the iudgement seat without defending himselfe And Gallio refuseth to heare the cause not for any euill will hee bare to Paul but because it was not agreeable to the office of the deputie to giue iudgement concerning the religion of euery prouince For though the RomaÌ„s could not enforce the nations which were subiect to theÌ„ to obserue their rites yet least they should seem to allow that which they did tollerate they forbade their magistrates to meddle with this part of iurisdiction Here we see what the ignoraÌ„ce of true godlines doth in setting in order the state of euery common-wealth and dominion All men confesse that this is the principall thing that true religion bee in force and florishe Now when the true God is knowen and the certain sure rule of worshipping him is vnderstood there is nothing more equall then that which God coÌ„mandeth in his law to wit that those who beare rule with power hauing abolished coÌ„trary superstitions defend â—he pure worship of the true God But seing that the Romanes did obserue their rites only through pride stubbornnes seeing they had no certainety where there was no trueth they thought that this was the best way they could take if they shuld graunt libertie to those who dwelt in the prouinces to liue as theÌ„ lusted But nothing is more absurd then to leaue the worship of God to meÌ„s choice Wherfore it was not without cause that God coÌ„manded by Moses that the king shuld cause a book of the law to be written out for himselfe to wit that being well instructed Deut. 17.18 certaine of his faith he might with more courage take in hand to maintein that which he knew certainely was right 15 Of words and names These words are not wel packed together Yet Gallio speaketh thus of the law of God by way of coÌ„tempt as if the Iewish religion did consist onely in words superfluous questions And surely as the nation was much giueÌ„ to conteÌ„tion it is not to be doubted but that many did troble theÌ„selues others with superfluous trifles Yea we heare with what Paul hitteth theÌ„ in the teeth in many places Cap. 1.14 and 3.9 especially in the Epistle to Titus Yet Galio is not worthy to be excused who doth mock the holy law of god togither with their curiosity For as it behoued him to cut off all occasion of vaine contentions in words so we must on the other side know that when the worship of God is in hand the strife is not about words but a matter of all other most serious is handled 17 All the Grecians hauing taken Sosthenes This is that Sosthenes whom Paul doth honourablie couple with himselfe as his companion in the beginning of the former Epistle to the Corinthians And though there be no mention made of him before among the faithfull yet it is to bee thought that he was then one of Paul his companions aduocates And what fury did inforce the Grecians to run headlong vpon him saue only because it is alotted to all the children of God to haue the world set against them and offended with them their cause though vnknowne wherefore there is no cause why such vniust dealing should trouble vs at this day when wee see the miserable church oppugned on euerie side Moreouer the frowardnes of mans naure is depainted out vnto vs as in a table admit we grauÌ„t that the Iewes wer hated euery where for good causes yet why are the GreciaÌ„s rather displeased with Sosthenes a modest maÌ„ then with the autors of the tumult who troubled Paul without any cause namely this is the reasoÌ„ bicause when men are not gouerned with the spirit of god they are caried headlong vnto euil as it wer by the secret inspiratioÌ„ of nature notwithstaÌ„ding it may be that they bare Sosthenes such hatred thinking he had lodged wicked meÌ„ to raise sedition Neither did Gallio care for any of these things This loosenesse must bee imputed not so much to the sluggishnes of the deputie as to the hatred of the Iewish religion The Romans could haue wished that the remembrance of the true God had bin buried And therfore when as it was lawfull for them to vowe their vowes and to pay them to all the Idols of Asia and Grecia it was a deadly fact to do sacrifice to the god of Israel Finally in the common liberty of al manner superstition only true religion was accepted This is the cause that Gallio winketh at the iniurie done to Sosthenes He professed of late that he would punish iniuries if anye were done now he suffereth a guiltlesse man to be beaten before the iudgement seate Whence commeth this sufferance saue onely because he did in heart desire that the Iewes might one slea another that their religion might be put out with them But for as much as by the mouth of Luke the spirite condemneth Gallio his carelesnes because he did not aide a man which was vniustly punished let our magistrates know that they be farre more inexcusable if they winke at iniuries wicked factes if they bridle not the wantonnes of the wicked if they reach not forth their hand to the oppressed But if the sluggish are to looke for iust damnation what terrible iudgement hangeth ouer the heades of those who are vnfaithful wicked who by fauouring euil causes bearing with wicked facts set vp as it were a banner of want of punishment and are fannes to kindle boldnes to do hurt 18 And when Paul had tarried there many dayes hauing taken his leaue of the brethren he sailed into Syria Priscilla and Aquila accompanying him when he had shauen his head at Cenchrea for he had a vow 19 And he came to Ephesus where he left them And when he had entred into the Synagogue he disputed with the Iewes 20 And when they desired him that he would stay longer time with them he did not consent 21 But tooke his leaue saying I must needs keepe the feast which is at hand in Ierusalem but I will
pricked forward with an opinion vnaduisedly cōceiued Therfore let knowledge be present that it may gouern zeale And now it is said that zeale was the cause of diligence because Apollos gaue himselfe to teach diligently But and if that man being not yet throughly perfectly taught in the Gospel did preach Christ so diligently and freely what excuse doe those men hope to haue who know that more perfectly and fullie which he knew not as yet if they doe not indeuour so muche as in them lieth to further and aduaunce the kingdome of Christ Luke doth attribute zeale to the spirite therefore because it is a rare and peculiar gift neither doe I so expound it that Apollos was mooued and pricked forward with the instinct of his mind but by motion of the holy Spirite 26 Whom when Priscilla By this it appeareth how farre Priscilla and Aquila were from the loue themselues and from enuying another mans vertue in that they deliuer those things familiarly and priuately to an eloquent man which he may afterward vtter publikely They excelled not in the same grace wherein hee did excell and peraduenture they might haue been despised in the congregation Moreouer they most diligently helpe him whom they see better furnished as well with eloquence as the vse of the scripture so that they keepe silence and he alone is heard Againe this was no small modestie which was in Apollos in that hee doeth suffer himselfe to bee taught and instructed not only in an handicraftsman but also by a woman Hee was mightie in the scripture and did surpasse them but as touching the accōplishment of the kingdome of Christ those doe pollish and trim him who might seeme to bee scarce fit ministers Also we see that at that time women were not so ignorant of the word of God as the Papistes will haue them forasmuch as wee see that one of the chiefe teachers of the Churche was instructed by a woman Notwithstanding wee must remember that Priscilla did execute this function of teaching at home in her owne house that shee might not ouerthrowe the order prescribed by God and nature 27 When he was determined Luke doth not expresse for what cause Apollos would goe to Achaia Notwithstanding wee gather out of the text that he was not allured with any priuate commoditie but because more plentifull frute in spreading abroade the Gospell did shewe it selfe there because the brethren did more encourage him with their exhortation and did spurre him when hee did alreadie runne Which they would not haue done vnlesse it had been for the common profite of the Church For it had been an absurd thing to intreate a man to depart to another place whose faithfull industrie they alreadie vsed and did knowe that they should haue neede of him afterward vnlesse there had been som better recompence offered And I take it that the brethren of Ephesus wrote to those of Achaia not onely that they shoulde prouide lodging for the man but also that they shoulde suffer him to teache This is holy commendation in deede when wee studie to extoll euerie good man with our testimonie and consent least the giftes of the holie ghost which he hath giuen to euery man for the edifiyng of the church lie buried When he came The brethren forsawe this who had alreadie had experience thereof when they exhorted him to addresse himselfe to that iourney which he had alreadie in minde conceiued And whereas it is saide that he helped the faithfull much wee may take it two wayes eyther that he helped those who were not so well furnished and that hee did support them to beat downe the pride of their enemies for euery man was not able to haue weapon in readinesse to vndertake a harde combate against old enemies who woulde neuer haue yeelded vnlesse they had been inforced or that hee aided them least their faith shoulde faile being shaken with the gainsaying of the enemies which thing doth oftentimes befall the weake I take it that they wer holpen both waies that hauing a skilfull and practised captaine they gate the victorie in the conflict Secondly that their faith was fortified with a new prop that it might be without danger of wauering Furthermore Luke semeth to note that the brethren were holpen with this stoutnesse and constācie when as he sayth that he disputed publikely with the Iewes For this was a signe of zeale and boldnesse not to flie the light Whereas in the ende of the sentence these wordes are vsed through grace it doth either agree with the worde going before they beleeued or els it must be referred vnto the helpe wherewith he helped the brethren The former interpretation is nothing hard For the meaning thereof shall be this that the faithful were illuminate by the grace of God that they might beleeue as if he had said The brethren who were alredie called by the benefite of God vnto faith were furthered Yet the other text seemeth to agree better that Apollos in imparting that grace which hee had receiued with the brethren did helpe them So that through grace shall import as muche as according to the measure of the grace receiued 28 Hee ouercame the Iewes By this it appeareth to what vse that abilitie which Apollos had in that he was mighty in the holy scriptures did serue to wit because he had a strong and forcible proof to reproue and ouercome the enemies withall Also the state of the disputation is briefly set downe that Iesus is Christe For this was out of question among the Iewes that Christe was promised to bee the deliuerer but it was a hard matter to perswade thē that Iesus the son of Mary was this Christ through whom saluation was offered Therefore it was expedient for Apollos so to dispute concerning the office of Christe that hee might proue that the testimonies of the Scripture were fulfilled in the sonne of Mary and that hee might thereby gather that hee was Christe Also this place doth testifie that the scripture is profitable not onely to teach but also to breake the obstinacie of those which doe not obey and followe willingly For our faith should not otherwise bee firme enough vnlesse there were an euident demonstration extaunt there of those thinges which are necessarie to be knowen for saluation Surely if the lawe and the prophetes had so great light that Apollos did thereby proue manifestly that Iesus is Christe as if he did point out the matter with his finger the adding of the Gospel muste bring this to passe at least that the perfect knowledge of Christe may bee fet from the whole scripture Wherfore it is detestable blasphemie against God in that the papists say that the scripture is darke and doubtfull For to what end should god haue spoken vnlesse the plaine inuincible truth should shew it selfe in his words And wheras they infer that we must stand to the authority of the church they are not to dispute with heretiks out of the scriptures
their cauil is sufficiently refuted by Luke For seeing there was nothing more stubborn then the Iewes we need not to feare but that those weapons wherto Apollos trusted and ouercame them shal suffice vs against all heretikes seeing that by them we get the victorie of the diuell the prince of all errours CHAP. XIX 1 And it came to passe when Apollos was at Corinthus that Paul hauing gone through the vpper partes came to Ephesus and hauing found certaine disciples he said vnto them 2 Haue ye receiued the holy ghost since ye beleeued But they said vnto him yea wee haue not so much as heard whether there be any holy ghost 3 And he said vnto them wherewith were yee then baptised And they sayde with the Baptisme of Iohn 4 And Paul said Iohn truely baptized with the baptisme of repentance speaking to the people that they should beleeue in him who should come after him that is in Christ Iesus 5 When they hearde these thinges they were baptised in the name of the Lorde Iesus 6 And when Paul had laide his handes vpon them the holy Ghost came vppon them and they spake with tongues and did prophecie 7 And all the men were about twelue 1 Luke sheweth here that the Church of Ephesus was not only confirmed and increased by Paul his returne but also that there was a miracle wrought there because the visible graces of the spirite were gyuen to certaine rude and newe Disciples Furthermore it not knowen whether they were inhabitauntes of the citie or straungers neyther doth it greatly skill It is not to bee doubted but that they were Iewes because they had receiued the Baptisme of Iohn also it is to be thought that they dwelt at Ephesus when Paule founde them there 2 Whether they had receiued the holie Ghost The end of the history doth shew that Paul doth not speake in this place of the spirite of regeneration but of the special gifts which God gaue to diuers at the beginning of the Gospel for the common edifying of the Church But now vppon this interrogation of Paule ariseth a question whether the spirit were common to all euerie where at that time For if he were giuen onely to a fewe why doth he ioine him with faith as if they were so linked together that they could not be separate Peraduenture they were none of the common sort or because they were an indifferent number that is twelue Paul demaundeth whether they were all without the giftes of the spirite Notwithstanding I thinke thus that so manye Iewes were offered in presence of the Gentiles not by chaunce but by the counsaile of God and that at one time beeyng Disciples that is of the number of the faithfull who did notwithstanding confesse that they were ignorant of the principal glory of the gospel which was apparant in spirituall giftes that by them Paul his ministerie might be beautified and set foorth For it is vnlike that Apollos lefte so few Disciples at Ephesus and he might haue taught them better sithence that hee learned the waye of the Lorde perfectly of Priscilla and Aquila Moreouer I doe not doubt but that the brethren of whom Luke spake before were other then these In summe when Paul seeth that these men doe professe the name of Christ to the end he may haue a more certaine triall of their faith he asketh them whether they haue receiued the holy Ghost For it appeareth by Paul himself that this was a signe token of the grace of God to establish the credite of doctrine I would know of you whether yee receiued the holy ghost by the workes of the law Gal. 3.2 or by the hearing of faith Wee knowe not whether there bee anie holie Ghost Howe could it be that men being Iewes heard nothing of the spirite concerning which the prophetes speake euery where and whose commendations and titles are extaunt in the whole Scripture Surely wee gather by this that Paule did neither speake generally of the Spirite and that these menne as they were asked did denie that they knewe those visible graces wherewith GOD had beautified the kingdome of his sonne Therefore they confesse that they knowe not whether God giue such giftes Therefore there is in the woorde Spirite the figure Metonymia And this sense doth that confirme that if they had altogether denied that they knew any thing concerning the spirite of God Paul woulde not haue passed ouer with silence such a grosse errour yea an errour altogether monstrous When he demaundeth to what ende or ho◠they were baptised hee sheweth therewithall that wheresoeuer Christ had been soundly and throughly preached the visible graces did also appeare that suche woorship might be common to all Churches Wherefore no maruell if Paul woonder that the faithful are ignoraunt of such glorie of Christ which God woulde haue to bee apparant euery where at that time and adding a correction immediatly he telleth them that they must not stay in those rudiments which they had learned because it was Iohn his office to prepare Disciples for Christ 4 Iohn truelie Paul his admonition tended to this end that these mē being conuict of their ignorance might desire to goe forward He sayth that Iohn preached of Christ who was to come Therfore he sēt out his disciples that running in the course they might goe toward Christ who was not as yet reuealed Wherfore to the end these mē may not flatter thēselues refuse to go forward he sheweth that they be yet far frō the marke For the feeling of want doth enforce men to desire that which is as yet lacking The summe commeth to this end as if Paul had said Before Christ was glorified this power of his did not appeare in the world whē he was ascēded into heauē he wold haue his kingdō to florish thus Therfore the graces of the spirit were much lesse shedde out when Iohn was as yet in the course of his ambassage which doe nowe declare that Christ sitteth at the right hand of his father Forasmuch as he had not as then openly shewed himself to be the redeemer of the world Therefore know yee that you must goe farther forward because yee be farre from the marke So that hee doeth plainely shewe that the faith of the godly who had beene taught by Iohn ought to haue looked vnto Christ who was to come least these men should stand still being newly entred without going any farther And euen by this also are we taught that the Baptisme of Iohn was a token of Repentance and remission of sinnes and that our Baptisme at this day doth not differ any thing from it saue onely that Christ is alreadie reuealed and in his death and resurrection our saluation is made perfect and so Baptisme was brought vnto his effect because out of that fountaine of Christes death and resurrection whereof I haue spoken floweth repentance and thither is faith referred againe that it may thence fet free righteousnes In summe Paule sheweth plainely
Ierusalem saying After that I haue bin there I must also see Rome 22 And when he had sent two of those which ministred to him into Macedonia to wit Timotheus and Erastus he staied for a time in Asia 18 Many which beleeued Luke bringeth foorth one token of that feare whereof he spake For they did in deed declare that they wer thorowly touched and moued with the feare of God who of their owne accord did confesse the faultes and offences of their former life least thorow their dissimulation they shoulde nourishe the wrath of GOD within We know what a hard matter it is to wring true confession out of those who haue offended for seeing men count nothing more precious then their estimation they make more account of shame then of truth Yea so much as in them lyeth they seek to couer their shame Therefore this voluntarie confessiō was a testimonie of repentance of fear For no man vnlesse hee be throughly touched will make himselfe subiect to the slanders reproches of men will willingly be iudged vpon earth that he may be loosed and acquitted in heauen When he saith Many by this wee gather that they had not all one cause for it may bee that these men had corrupt cōsciences a long time as manie are oftentimes infected with hidden and inward vices Wherefore Luke doth not prescribe all men a common Law but he setteth before them an example which thos◠must follow who need like medicine For why did these men confesse their facts saue onely that they might giue testimonie of their repentance and seeke counsaile and ease at Pauls hands It was otherwise with those who came vnto the Baptisme of Iohn confessing their sinnes Mat. 3.6 For by this meanes they did confesse that they did enter into repentance without dissimulation But in this place Luke teacheth by one kind after what sort the faithfull were touched with the reuerence of God when God set before them an example of his seueritie For which cause the impudencie of the Papists is the greater who colour their tyranny by this fact For wherein doeth their auricular confession agree with this example First the faithful confessed how miserablie they had bin deceiued by Satan before they came to the faith bringing into the sight of men certain examples But by the Popes Law it is required that men recken vp all their wordes and deeds and thoughts We reede that those men confessed this once The Popes Law commandeth that it be repeated euery yeare at least These men made confession of their owne accorde the Pope bindeth all men with necessitie Luke saieth there came manie not all in the Pope his Law there is no exception These men humbled themselues before the company of the faithful the Pope giueth a farre other commandement that the sinner confesse his sinnes whisperingly in the eare of one priest Lo how wel they applie the Scriptures to proue their subtiltie 19 Who vsed curious crafts Luke doeth not onely speake of magicall iuglings but of friuolous and vaine studies whereof the more part of men is for the most part too desirous For hee vseth the word perierga vnder which the Grecians comprehende whatsoeuer thinges haue in themselues no sound commoditie but lead mens mindes and studies through diuerse crookes vnprofitablie Such is iudiciall Astrologie as they call it and whatsoeuer diuinations men inuent to themselues against the time to come They burne their bookes that they may cut off all occasion of erring both for themselues and for others And whereas the greatnes of the price doeth not call them backe from indamaging themselues so much they doe thereby better declare the studie of their godlines Therfore as Luke did of late describe their confession in words so now he setteth downe the confession they make in deeds But because the Grecians take argurion for all kinde of money it is vncertaine whether Luke doth speake of pence or sestertians Notwithstanding because it is certaine that he expressed a summe that we might knowe that the faithfull did valiantly contemne gaine◠I doe nothing doubt but that hee meaneth pence or some other better kinde of coyne And fiftie thousande peace make about nine thousande pounde of french money 20 Grew mightilie The word cata cratos doth signifie that the worde increased not a little or that these proccedings were not common as if he should say that in those increasings appeared rare efficacie and such as was greater than it vsed commonly to be The word Grewe doe I referre vnto the number of menne as if he should haue saide that the Church was increased new disciples being gathered togither daily because doctrine is spread abroad And I interpret that that the worde was confirmed in euery one thus to wit that they did profit in the obedience of the Gospel and in godlines more and more that their faith tooke deeper roote 21 He purposed in Spirit His meaning is that Paule purposed to take his iourney through the instinct and motion of the Spirite that wee may knowe that all his whole life was framed according to Gods will and pleasure And therefore hath hee the Spirite to bee the gouernour of his actions because hee did both giue ouer himselfe by him to be ruled and did also depende vppon his gouernement Neither skilleth that which followeth that he had not that successe in his iourney which hee did hope for for God doeth oftentimes gouerne and rule his faithfull seruaunts suffering them to bee ignorant of the ende For hee will haue them so farre foorth addicted to him that they followe that which hee hath shewed them by his spirite euen shutting their eyes when matters be doubtfull Moreouer it is certaine that he was wholly addicted to profite the Churches omitting and forslowing his owne commoditie in that hee had rather depriue himselfe of Timotheus a most excellent to him of all most faithfull most deare finallie a most fitte companion than not to prouide for the Macedonians 23 And at that time there happened no small tumult about that way 24 For a certaine man named Demetrius a siluer smyth which made siluer shrines for Diana brought us small gaines to the men of that occupation 25 Whom when hee had called togither and those who were makers of like things he said Men yee know that by this craft we haue aduantage 26 And yee see and heare that not onely at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much people saying that they be not gods which are made with hands 27 And not onely this part commeth in daunger to vs least it be set at nought but also least the Temple of the great goddesse Diana be despiced and it come to passe that her maiestie be destroyed whom all Asia and the world worshippeth 28 When they heard these things they were full of wrath and cried out saying Great is Diana of the Ephesians 23 Tumult about that way Concerning this
others vnto the like rebellion That they ought not to circumcise It was so indeede For Paul taught that both Iewes and Gentiles were set at libertie For these sentences are generall with him ◠Cor. 7.19 Circumcision is nothing Againe we be circumcised by Baptisme in Christ Col. 2.11.16 not with circumcision made with handes Againe let no man iudge you in meate or drinke or in choice of feasts which are shadowes of thinges to come ◠Cor. 10.25 but the body is in Christ Again whatsoeuer commeth into the shambles and whatsoeuer is set before you that eate asking no question for conscience sake Againe Be not inwrapped againe in the yoke of bondage Seeing that he spake thus euery where without exception Gal. 5.1 he freed the Iewes from the necessity◠of keeping the Law And least I stand too long vppon this one place shall be sufficien◠where he compareth the law to a Tutor vnder which the olde churche was as in the childhood thereof But now knowing the grace of Christe it is growen vp that it may be fre from ceremonies in that place he speketh vndoutedlie both of the Iewes Gentiles Also when he saith Gal. 2.14 that the handwriting of the law which did consist in decrees is blotted out and nayled to the crosse by Christe he setteth free the Iewes as well as the Gentiles from the ceremonies which he calleth in that place decrees But seeing that hee did not precisely reiecte ceremonies in teaching that the comming of Christ did make an end of the obseruing thereof that was no reuolting as the enuious Iewes thought it to be Neither were the Elders ignorant of Paul his libertie Therefore seeing they vnderstand the matter very well their meaning is to haue this alone made known to the rude and vnskilfull that Paul meant nothing lesse then to persuade the Iews to contemne the law Therfore they behold not the bare matter but knowing what the common sort thought of Paul by reason of the reports which went about cōcerning him they seek to cure the same Thogh I wote not whether this were more importunate then equal which they required at Paul his hands And by this it appeareth how preposterous the crueltie of men is in receiuing false reports and how fast a false opinion once rashly receiued doth stick It is certain that Iames and his fellowes in office did indeuour to maintaine defend Paul his good report to put away those lies which did hurt his estimation yet let them doe what they can they will speake euill of Paul Vnlesse peraduenture they were too slacke in the beginning that they might gratifie their countrie men so that they were not their own men afterward 22 The multitude must needes come together The verb is a verb neuter as if they should say the multitude must of necessitie com together For it had been an absurd thing that an apostle of such rare report shoulde not come before the whole multitude of the faithfull For if hee had eschewed the light and sight of people the sinister suspition might haue byn increased Neuerthelesse we see how modestly the Elders behaued themselues in nourishing concord when as they preuent the offence of the people in time sauing that they beare too much peraduenture with their infirmitie in requiring a vow of Paul But this moderation must be kept in the church that the pastours bee in great authoritie yet that they rule not proudly as Lords neither despice the rest of the body For the distinction of orders which is the bond of peace ought not to bee any cause of discention 23 Doe that which we say to thee The Elders seeme as I said euen now to be faln vnto a foolish pāpering through too much loue of their natiō But the manifest iudgement of that thing dependeth vpon the circumstances which are hid frō vs at this day yet they knew thē wel The whol body almost did consist vppon Iewes so that they needed not to feare the offending of the Gentiles For in other regions this was the cause of departure because euery man was wedded to his own custome would prescribe a law to others Furthermore they had at Ierusalē many things which might prouoke them to keepe the ceremonies of the law so that they had a greater excuse if they did more slowly forsake them And thogh their zeale wer not void of fault yet as it was an hard matter to reform it so it could not be don at a sodain We see how this superstitiō was scarce in long time pulled from the apostles bicause new disciples came daily vnto the faith the infirmitie was nourished in all together And yet notwithstanding we must not deny but that ignorance was coupled with obstinacie which the Elders did neuerthelesse tollerate least they shuld do more hurt by vsing violent remedies I leaue it indifferent whether they did passe measure or no. Hauing a vow vpon them Though these foure be reckoned among the faithful yet their vow was superstitious Wherby it appeareth that the apostles had much trouble in that natiō which was not only hardned in the worship of the law through long vse but was also naturally malipart almost intractable Though it may be that these men were as yet but nouices therefore their faith was yet but slender scarce well framed wherefore the doctors did suffer them to performe the vow which they had vnaduisedly made As touching Paul bicause he made this vow not moued thereunto by his owne conscience but for their sakes with whose error he did bear the case stood otherwise with him Notwithstāding we must see Sap. 18.18 whether this were one of the indifferent ceremonies which the faithful might omit or keep at their plesure It semeth indeed to haue in it certain thinges which did not agree with the profession of faith But bicause the end therof was thanksgiuing as we said before in the 18. cha there was nothing in the rite it self repugnāt to the faith of Christ 1. Cor. 9.20 Paul did not dout to descend thus far to make his religiō knowen Therefore Paul did that which he saith of himself elswher because he made himself a cōpaniō of those which followed the law as if he him self were in subiection to the law Finally hee was made all things to all mē that he might win all to wit euen vnto the altars so that he might pollute himselfe with no sacrilege vnder a colour of loue It had not bin so lawfull for him to go vnto the solemne sacrifice of satisfaction But as for this part of the worship of God which consisted in a vow hee might do it indifferently so it were not done for religions sake but only to support the weeke But it was neither his intent to worship God with this rite neither was his conscience tied but he did freley submit himself to his weak brethren 24 Which they haue heard of thee are
And this is the thirde member of the Sermon otherwise this chaunge shoulde haue beene thought to haue proceeded of inconstancie or rashnesse or else it shoulde not haue beene voide of some infamie For nothing is more intollerable than to start aside from the course of godlinesse which men haue once entred and also not to doe that which they are commaunded to doe Therefore least any man might suspect Paul his conuersion hee proueth by many myracles which hee bringeth to light that God was the authour thereof In the night season there appeare oftentimes lightnings which come of the hoate exhalations of the earth but this was more strange that about noone a sodayne light did not onely appeare but did also compasse him about like a lightening so that through feare thereof he fell from his horse and lay prostrate vpon the ground Another myracle in that he hard a voice frō heauen another in that his cōpanions heard it not as well as hee Also there folow other things that after that hee was sent to Damascus the euent is correspondent to the oracle because Ananias commeth to meet him Also in that his sight is restored to him in a moment I fell to the earth As Paul was puffed vp with Pharisaical pride it was meet that he should be afflicted and throwen down that he might hear Christ his voice He would not haue despiced God openly neither durst he refuse the heauenly oracle yet his mind should neuer haue been framed vnto the obedience of faith if he had cōtinued in his former state therefore he is throwen down by violence that hee may learn to humble himselfe willingly Furthermore there is in Christe his woordes onelye a briefe reprehension which serueth to appease the rage of Paul beeing so cruelly bent Neuerthelesse wee haue thence an excellent consolation in that Christe taking vppon him the person of all the Godlie doth complaine that whatsoeuer iniurie was done to them was done to him And as there canne no sweeter thing bee imagined to lenifie the bitternesse of persecution then when wee heare that the sonne of God doth suffer not onelie with vs but also in vs so againe the bloudy enemies of the Gospell who being nowe besotted with pride do mocke the miserable Church shal perceiue whom they haue wounded 9 They which were with mee I shewed in the other place that there is no such disagreement in the woordes of Luke as there seemeth to bee Luke said there that though Paul his companions stood amazed yet heard they a voyce But in this place he saith they heard not the voyce of him which spake to Paul though they saw the light Surely it is no absurd thing to say that they heard some obscure voice Yet so that they did not discerne it as Paul himselfe whom alone Christ meant to staye and taime with the reprehension Therefore they heare a voyce because a sound doth enter into their eares so that they knowe that some speaketh from heauen they heare not the voice of him that spake to Paul because they vnderstand not what Christ saith Moreouer they see Paul compassed about with the light but they see none which speaketh from heauen 10 What shall I doe Lord This is the voice of a tamed man and this is the true turning vnto the Lord when laying away all fearcenesse and furie wee bowe downe our neckes willingly to beare his yoke and are readie to doe whatsoeuer he commaundeth vs. Moreover this is the beginning of well doing to aske the mouth of God For their labour is lost who thinke vppon repentance without his worde Furthermore in that Christ appointeth Ananias to bee Paule his master hee doeth it not for any reproch or because he refuseth to teach him but by this meanes he meaneth to set forth and also to bewtifie the outward ministerie of the Church And euen in the person of one man he teacheth vs that we must not grudge to heare him speake with the tongue of men To the same ende tendeth that which followeth immediatly that he was blind vntil offering himselfe to become a scholar he had declared the humilitie of his faith God doth not in deed make blind all those whom he will lighten but there is a general rule prescribed to al men that Those became foolish with themselues who will be wise to him 12 And one Ananias a godly man according to the Law approued by the testimonie of all the Iewes which dwelt there 13 Comming vnto me and standing by me said to me Brother Saul receiue thy sight And I receiuing my sight the same houre saw him 14 But hee saide to mee The God of our fathers hath prepared thee that thou mightest knowe his will and see the iust and heare a voyce from his mouth 15 Because thou shalt be his witnesse before all men of those things which thou hast seene and heard 16 And now why stayest thou Arise and be baptized and wash away thy sins in calling vpon the name of the Lord. 12 One Ananias Paul proceedeth now vnto the fouerth point to wit that he did not onely giue his name to Christ being astonyed with myracles but that hee was also well and throughly instructed in the doctrine of the Gospel I haue already saide that Ananias met Paul not by chance but through the direction of Christ And whereas he giueth him the title of godlinesse as concerning the Lawe and saieth that hee was well reported off by the whole nation in these words he preuenteth the wrong opinion which they might conceiue As they loathed the Gentiles so they would neuer haue allowed any teacher comming from them And one that had reuolted from the Law should haue ben most detestable Therefore he witnesseth that he worshipped God according to the Law and that his godlines was knowne and commended among all the Iewes so that they ought not to suspect him These wordes according to the Law are ignorātly by some coupled with the text following that he was approued according to the Law For Ananias his religion is rather distinguished by this marke from the superstitions of the Gentiles Though we must note that the Law is not mentioned to establish the merits of works that they may be set against the grace of God but Ananias his godlinesse is clearely acquited of al euil suspition which might haue risen among the Iewes And seing that he restoreth sight to Paul with one word it appeareth thereby that he was sent of God as I haue said before 14 The God of our fathers As nothing is more fit to prouoke vs ioyfully to goe forward towarde God than when wee knowe that God doeth preuent vs with his free goodnesse that hee may call vs backe from destruction to life so Ananias beginneth heere God saith he hath ordained thee to knowe his will for by this meanes Paul is taught that God had respect vnto him at such time as he went astray and was altogither an enimie to his owne saluation
wer growen out of kinde religion was depraued and corrupted among them with many errours yet the very name of the lawe and the worship of the temple were greatly reuerenced Furthermore Paul denieth not but that he did freely omit those ceremonies whereto the Iewes were superstitiously tied yet he cleereth himselfe of the crime of reuolting whereof he might be suspected Therefore vnderstande those ordinances of the fathers whereby the children of Abraham and the disciples of Moses ought according to their faith to haue beene distinguished from the rest of the Gentiles And surely in that he did cleeue so holily to Christe who is the soule and perfection of the lawe hee is so farre from impairing the ordinances of the fathers that none did better obserue the same 19 I was enforced to appeale This appeale was full of hatred and enuie for this cause because the authoritie and libertie of the Iewish nation did seeme to be sore opprest who coulde haue been content to haue liued with their owne lawes Secondly because his defence was ioyned with infamie losse of all the people Therfore he answereth this obiectioÌ„ also because he was enforced with the stubbornnes of his enemies to flie to this fortresse For he is excused by necessitie because hee had no other way to escape death And after that hee had excused that which was done alreadie he promiseth that he wil so handle his matter hereafter that he will not labour against the Iewes 20 For the hope of Israel Wee must vnderstande much more vnder these wordes then Luke expresseth as we gather out of the answer where the Iewes speak of the sect to wit repeating his speeche which Luke omitteth Therfore Paul entreated of Christ that it migh plainlie appeare that neither the lawe nor the temple did profite the Iewes anye thing without him because the couenaunt of adoption is grounded in him and the promise of saluation is in him confirmed Neither did they doubt but that the restoring of the kingdome did depend vpon the comming of the Messias and euen at that time their miserie and decay did increase the hope and desire of him Wherefore Paul saieth for good causes that he is bounde for the hope of Israel Whereby we be also taught that no man doth hope aright but hee which looketh vnto Christ and his spirituall kingdome for when he placeth the hope of the godly in Christ he excludeth all other hopes 21 But they said vnto him wee neither receiued letters from Iudea touching thee neither did any of the brethren come and shewe vs or speake any euill of thee 22 But we will heare of thee what thou thinkest for as concerning that sect we know that it is spoken against euery where 23 And when they had appointed him a day many came to him to his lodging to whom he expounded and testified the kingdome of God and persuaded them of Iesus out of the lawe of Moses and out of the prophetes from morning till night 24 And certaine beleeued those things which were spoken but certaine beleeued not 21 Neither by letters The Priestes and Scribes did not hold their peace because they were become more gentle towarde Paule or to the end they might spare him that proceeded rather of coÌ„tempt or els of despaire because they neither knew how to oppresse him when he was so farre from them and his carrying into Italie was to them in steede of a graue For they did lord it no lesse carelesly then proudly so that no body did trouble them at home Furthermore though the Iewes come not altogether rightly prepared to heare yet they shewe some desire to learne when as they doe not refuse to heare the defence of his doctrin which is spoken against euery where For many doe stop the way before themselues with this preiudice because they cannot abide to hear that which is refused by common iudgement but subscribe to the opinion of other men to the condemning of doctrine which they know not Neuerthelesse this is not without fault as I said that they obect gain-saying to cause hatred or to procure euill suspition as if it had not beene said before by Isaias that god should be a stone of offence to al the people It is vncertaine whether vpon the day appointed Paule disputed all the day or they reasoned one with another saue only because we may gesse by the circumstance of time that Paul did not continue speaking still For he could scarse haue framed a speech which could haue continued from morning to night Wherefore I doe not doubt but that after the Apostle had briefly expounded the summe of the gospel he graunted libertie to the hearers to propound questions did make answere to the questions which wer obiected to him But we must note the state of the disputatioÌ„ which Luke saith is double For Paul taught first after what sort the kingdome of God was amoÌ„gst them and principally what manner chiefe felicitie and glory that was which was promised to theÌ„ which the prophets doe so highly extoll For seeing that many of them did dreame of a fraile estate of the kingdome of God in the world did place the same falsly in idlenesse pleasure and in plentie of present good things it was necessary that it should be rightly defined that they might know that the kingdome of God is spirituall whose beginning is newnesse of life and the end thereof blessed immortalitie and the heauenly glory Secondy Paule exhorted them to receiue Christe the authour of the promised felicitie And againe this second point had two members for it could not be handled profitably and soundly vnlesse he did expound the office of the promised redeemer secondly vnlesse he did shewe that he is alreadie giuen and that the sonne of Mary is he in whom the Father 's hoped It was in deed a common maxime among the Iewes that the Messias should come and restore all things into perfect order But Paul laboured another point which was not so well knowen that the Messias was promised who should with the sacrifice of his death make satisfaction for the sinnes of the world who should reconcile GOD to men who should purchase eternal righteousnes who should fashion meÌ„ after the image of God being regenerate with his spirit who should finally make his faithful seruants heires with him of eternally life And that all those thinges were fulfilled in the person of Iesus Christe crucified He could not entreat of those things but he must needes call backe the Iewes from their grosse and earthly inuentions into heauen and also take away the stumbling blocke of the crosse seeing he taught that there was no other way or meanes whereby we are reconciled with God And let vs note that as Luke doth testifie Paul tooke all that which he spake of Christe out of the law and prophets For true religion differeth from all feigned religâ—ons because the worde of God alone is the rule thereof Also the church of